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י קרפ
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םייח ץפח
Chafetz Chayim .תֶמֶצְמֻצְמַה הָדִּמַּבּ הרימשה תבוח סרטנוק .הֶזָבּ שֵׁיֶּשׁ ןָיְנִעָה רֶמֹחְבּ וּנְנוֹבְּתִה .'הָעְבִגַּה שׁארֹ' רֶפֵסַּה םֵשְׁבּ 'ב קרֶֶפּ הָנוּבְתַּה רַעַשְׁבּ ?םֵלִּאְכּ וֹמְצַע םָדָא םיִשָׂי ?הֶזַּה םָלוֹעָבּ םָדָא לֶשׁ וֹתוּנָמֻּא .תקֶלֲֹחַמוּ סַעַכּ ידֵיִל םָדָאָה או
Kuntres Chovat HaShemirah הרימשה תבוח סרטנוק
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9 chapter ט קרפ

Chafetz Chayim Chovat HaShemirah
'ט קרֶֶפּ

9 chapter
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,רֵבּדְַל הֶצוֹר אוּהֶשְׁכּ רֵהָזִּל ךְירִָצ וּלֵּא םירִָבְדּ הרָָשֲׂעַבּ
In this chapter I will discuss ten different aspects .םֶהֵמ דָחֶא וֹרוּבּדְִבּ שֵׁי יַלוּא
of forbidden speech that must be avoided when one
speaks. Perhaps one of these aspects is contained
within one’s speech. ךְֵלֵת אלֹ"ְדּ ,)ז"ט ט"י ארָקְִיַּו( ואָלַּה יֵנְפִּמ ,ערָָה ןוֹשָׁל .א
ג"כ תוֹמְשׁ( בוּתָכּ דוֹעְו .ערָָה ןוֹשָׁל םַגּ לֵלוֹכּ אוּהֶשׁ ,"ליִכרָ
[ 1 ] Lashon Hara: The esur of Lashon Hara evolves from טרְָפִבוּ .איִשַּׂת אלֹ ,הֵּבּ ירֵקְָו ,"אְוָשׁ עַמֵשׁ אָשִּׂת אלֹ" :)'א
the Lav of (Vayikrah 19:16) “Do not peddle gossip” which is
inclusive of Lashon Hara. The text also states (Shemot 23:1) .ערָָה ןוֹשָׁל םַתְסִּמ רֵתוֹי רוּמָח דוֹע אוּהֶשׁ ,ערָ םֵשׁ תַאָצוֹה
“Do not accept (Tisah) a false report” which can also be read as ןֵכֶּשׁ לָכְו ,ידִיִחְי שׁיִא לַע רֵבּדְַמ אוּה םִא וּלִּפֲא הֶז לָכְו
“Do not issue (Tasih) a false report. This Lav singles out slander,
which is a much more serious sin than ordinary Lashon Hara. All דֹאְמ רוּמָח וֹנוֲֹעֶשׁ ,לֵארְָשִׂי לַלְכּ לַע אָירְוֹטָלֵדּ רֵבּדְַמֶּשְׁכּ
this is so if the speaker is directing his remarks against a single םוֹקָמְבּ רוּדָי אלֶֹּשׁ ,דָחֶאְל זרֵָזְל םיִמָעְפִל וֹתָנָוַּכֶּשׁ אלֹ םִא[
individual. And all the more so is this sin much more profound
if the speaker is directing his remarks against the Jewish People. .]תָבַּשׁ לוּלִּח רקְַפֻהֶשׁ
(One may not speak against even a segment of the Jewish people
unless the speaker’s intent is to encourage someone not to live לַע םֵערְַתִמַּה אוּהְו ,ל ֹּכַה ןִמ רֵתוֹי רוּמָחֶה ערַ רוּבִּדּ שֵׁיְו
among a group of people who treat the desecration of Shabbat as
meaningless). בוּתָכֶּשׁ ןיֵעְכוּ .םוֹלָשְׁו סַח ,אוּה ךְוּרָבּ שׁוֹדָקַּה לֶשׁ ויָתוֹדִּמ

There is a form of speech that is the most serious of all, and that רַצקְִתַּו" :)'ד א"כ רָבּדְִמַּבּ( םוֹדֱא ץרֶֶא לֶצֵא תַקֻּח תַשׁרָָפְבּ
is speech that is a complaint against the attributes of HaKadosh ןיֵא ,'וֹגְו הֶשֹׁמְבוּ םיִהלֹאֵבּ םָעָה רֵבּדְַיַו ,ךְרֶָדַּבּ םָעָה שֶׁפֶנ
Baruch Hu, Gd forbid. The text of perashat Chukat alludes to this
as the nation was passing close to the land of Edom (Bamidbar םיִשָׁחְנַּה םֶהיֵלֲע וּחְלְשִׁנ הֶז רוּבֲעַו ,"'וֹגְו םִיַמ ןיֵאְו םֶחֶל
21:4-5): “And the nation became impatient and the people spoke :)ג"י 'ג( יִכָאְלַמ ףוֹסְבּ בוּתָכֶּשּׁ הַמ ןיֵעְכּ אוּהְו .םיִפרְָשַּׂה
against Elokim and against Moshe… there is no bread and there is
no water.” Because of these complaints Hashem sent against them םיקִלֱֹא דֹבֲע אְוָשׁ םֶתּרְַמֲא 'וֹגְו 'ה רַמָא םֶכירְֵבִדּ יַלָע וּקְזָח"
the snakes that seared as they bit. This idea similarly appears at יִכּ ,דֹאְמ ןוָֹעֶה הֶזִּמ וֹמְצַע תֶא םָדָאָה רֹמְשִׁי ,ןֵכּ לַעְו ."'וֹגְו
the end of Sefer Malachi (Malachi 3:13-14) “You made a strong
complaint against Me…you said it is useless to serve Elokim.” .םיִבּרַ םירִוּסִּי בֵבַּסְמ רוּבִּדַּה

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