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ח קרפ
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םייח ץפח
Chafetz Chayim הרימשה תבוח סרטנוק .וֹמְשִׁל שָׁדּקְִמ תיֵבּ תוֹנְבִל קקֵוֹתְּשִׁמוּ וֹמְצַע תֶא Him.” “Abode,” or “Dwelling;” thus, homiletically, “I will build a sanctuary for Targum explains, it can originate from the word “Neve,” meaning “Beautiful” – to speak of Hashem’s “beauty;” or alternatively a
Kuntres Chovat HaShemirah הרימשה תבוח סרטנוק
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8 chapter ט קרפ
all of society will speak Lashon Hara. (Even though the Gemara ,רוּבִּדַּה ַחֹכְבּ ןיִיוּלְתֶּשׁ ,ןיִשֲׂעַו ןיִואָל הָמַּכּ דוֹע שֵׁיְו[
explains this as meaning – not all of society is guilty of violating
the sin of Lashon Hara but everyone in society is guilty of using ,)ד"י ט"י ארָקְִיַּו( "לֹשְׁכִמ ןֵתִּת אלֹ רֵוִּע יֵנְפִלְו"ִדּ ואָלַּה ןוֹגְכּ
speech that alludes to Lashon Hara. The Rambam’s comment יֵנְפִּמ הֶז הֶשׂוֹעְו ,תֶנֶגוֹה הָּניֵאֶשׁ הָצֵע וֹרֵבֲחַל ןֵתִּל אלֶֹּשׁ
in this regard is well known, that were it only that we should be
saved from literal Lashon Hara). Given this is so, how can we ,םירִוּסרְַסַּהְו םיִנָכְדַּשַּׁה לֶצֵא יוּצָמ הֶזְו .וֹלֶּשׁ הָיִּנְפּ הֶזיֵא
advocate for others? Chazal have referred to this question and "דֹמְחַת אלֹ"ְדּ ואָלַּה םַגְו .םירְִכוֹמַּה לֶצֵא םַגּ םיִמָעְפִלְו
have stated (Yerushalmi Yomah 5a) that each generation in which
the Beit HaMikdash has not been built is considered as though it םָדָאָה לַע םיִערֵ תוֹבּרְַהְל אלֶֹּשׁ וּנרְַהְזֻהֶשׁ ,)ד"י 'כ תוֹמְשׁ(
was destroyed in their days. The reason is obvious, that the sins .וֹל הָנּרְֶכְּמִיֶּשׁ וֹא ,הרָוֹחְס הֶזיֵא וֹל וּנְתִּיֶּשׁ ,וֹבּ ריִצְפַהְלוּ
that caused the destruction of our Beit HaMikdash (nearly 2,000
years ago) are the very same sins that are preventing us today םַגְו .זַעַל ןוֹשְׁלִבּ וּלִּפֲא ,רקֶֶשׁ תוֹעוּבְשׁוּ תוֹלָלקְ ןַיְנִע םַגְו
from rebuilding it. And so, with great certainty and out of a sense :רֵמוֹאֶשׁ יִמ ,ןוֹגְכּ ,)'ג 'ל רָבּדְִמַּבּ( "וֹרָבְדּ לֵחַי אלֹ"ְדּ ואָלַּה
of truth and righteousness, we are obliged to strengthen ourselves
with all of our might to correct this problem so that our Beit ר ֹּתְסִלִּמ רֵהָזִּי ןֵכְו .תוְֹצִמ רָאְשׁ תוֹשֲׂעַל וֹא ,הֶז קרֶֶפּ הֶנְשֶׁא
HaMikdash can again be built and return the glory of Hashem ט"י ארָקְִיַּו( ביִתְכִדּ הַמִּמ ,]וֹבּרַ לֶשְׁו[ וֹמִּאְו ויִבָא לֶשׁ םֶהירְֵבִדּ
back to its proper place. Each day we recite in our prayers “This
is my Gd and I will exalt Him.” The Targum Onkelos (Shemot :):א"ל ןיִשׁוּדּקִ( ל"ַזֲח וּרְמָאְו ."וּארָיִתּ ויִבָאְו וֹמִּא שׁיִא" :)'ג
15:2) explains this as meaning “This is my Gd and I will build the
Beit HaMikdash for Him.” Were it so that all of Israel would איִצוֹהְלִּמ רֵהָזִּל ןֵכְו .םֶהירְֵבִדּ ר ֹּתְסִי אלֶֹּשׁ ?ארָוֹמ וּהֶזיֵא
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dedicate themselves and yearn to build the Beit HaMikdash for לַלְכִבּ וּהֶזֶּשׁ ,]זַעַל ןוֹשְׁלִבּ וּלִּפֲא[ ,הָלָטַּבְל םִיַמָשׁ םֵשׁ
the sake of His Name.
."ארָיִתּ ךָיֶהלֱֹא 'ה תֶא" :)ג"י 'ו םירִָבְדּ( הרָוֹתַּבּ בוּתָכֶּשּׁ הַמ
Without any doubt at all, if we had permission to do this, each הרָָשֲׂעָה וֹמְכּ ךְָכּ לָכּ ןיִיוּצְמ ןָניֵא וּלֵּא םירִָבְדֶּשׁ יֵנְפִּמ ,ןֵכָא
and every Jew would want to take out his money and involve םיִנְמַּדְּזִמֶּשְׁכּ םָנְמָא ,דַחַיְבּ םיִתְּפרֵַצ אלֹ ןֵכּ לַע ,םירִָבְדּ
himself with this task with all of his heart (physically) and soul
(emotionally) to help build a house (Beit HaMikdash) for the sake .]ןֶהיֵלֲע רֹבֲעַל אלֶֹּשׁ ,דֹאְמ רֵהָזִּל שֵׁי ,םָדָאָל
of Hashem. Given that this is so, then within the framework of
our topic (of disciplining our speech), where no money is required
and it is not necessary to travel to Jerusalem for this purpose, pressuring him until he takes it from him even though he may have had
one must only be careful to discipline the words that come out to pay a large sum to acquire it. Nevertheless in so doing he violates this
of his mouth so that they won’t ruin his own power of speech, commandment. We find this happening often when a bridegroom suddenly
then necessarily he will distance himself from Lashon Hara and imposes more demands on his father-in-law just before the wedding to
give him more such-and-such, something that they did not agree to during
argumentation, anger and oppressive speech and language that the time they were writing “Teh’na’im,” and the father-in-law accedes to
causes embarrassment. All of these things prevent the building his demands. Still, in so doing the groom transgresses the Lav of “Do
of the Beit HaMikdash. People who do make this effort will not covet.” (Please reference the Ra’avad in the 1st perek of the Laws
of Theft). This law is applicable everywhere, at all times, to men and to
women. (40th notation quoted up until this point).

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