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בי קרפ
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םייח ץפח
Chafetz Chayim הרימשה תבוח סרטנוק .'ה ןוֹצרְִכּ וירָוּבִּדּ ברֹ וּיְהִיֶּשׁ .תָחֶא הָעָשְׁבּ וֹמָלוֹע הֶנוֹק שֵׁי :):'י הרָָז הָדוֹבֲע( ל"ַזֲח וּרְמָאֶשּׁ תוֹבֵתּ תוֹאֵמ הָמַּכּ םוֹי לָכְבּ וּפְסוֹתִּי יאַדַּוְבּ ,רוּבִּדַּה ַח ּ ֹכ ןַיְנִעְבּ רֵתוֹיְבוּ .ןֶהָבּ ןֵנוֹבְּתִמ וֹניֵאֶשׁ ,תוֹערָ תוֹלֻּעְפּ םִיַלְפִכּ יֵלְפִכ
Kuntres Chovat HaShemirah הרימשה תבוח סרטנוק
11 chapter די קרפ
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םירִָבְדּ תַאָנוֹא לוֹדָגּ :):ח"נ אָעיִצְמ אָבָבּ( םָשׁ וּרְמָא דוֹע

Chafetz Chayim Chovat HaShemirah ָתארֵָיְו" :)ז"י ה"כ ארָקְִיַּו( וֹבּ רַמֱאֶנ הֶזֶּשׁ .ןוֹמָמ תַאָנוֹאֵמ
הֶזְו וֹפוּגְבּ הֶז ,דוֹעְו ."ָתארֵָיְו" וֹבּ רַמֱאֶנ אלֹ הֶזְו ,"ךָיֶהלֱֹאֵמ
11 chapter וּרְמָא דוֹע .ןוֹבָשִּׁהְל ןָתִּנ אלֹ הֶזְו ןוֹבָשִּׁהְל ןָתִּנ הֶזְו ,וֹנוֹמָמְבּ
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In this chapter I will discuss the idea that one who תַאָנוֹאְבּ ריִהָז םָדָא אֵהְי םָלוֹעְל :).ט"נ אָעיִצְמ אָבָבּ( ארָָמְגַּבּ
minimizes his socialization will free up time to דוֹע .הָבוֹרקְ הָּתָאָנוֹא ,הָיוּצְמ הָּתָעְמִדֶּשׁ ךְוֹתִּמֶּשׁ ,וֹתְּשִׁא
study Torah and his learning will be enhanced. ,הָאָנוֹא ירֲֵעַשִּׁמ ץוּח ,םיִלָעְנִנ םירִָעְשַּׁה לָכּ :)םָשׁ( וּרְמָא

וֹדָיְבוּ ךְָנֲא תַמוֹח לַע בָצִּנ 'ה הֵנִּה" :)'ז 'ז סוֹמָע( רַמֱאֶנֶּשׁ
We have already explained that when man ponders his obligation
to control his speech he will (come to the realization that he ."ךְָנֲא
must) minimize the level of his socialization and then necessarily
he will be left with many free hours during the course of a day ,הָמְכָח רַבדְִבּ הָלֵאְשׁ לַאְשִׁנ םִאְדּ ,םיקְִסוֹפַּה וּבְתָכּ דוֹע
that can be used to study Torah and not let those (precious) hours
go to waste. The Midrash addresses this concept (also in Gemara :וֹא ?ביִשָׁתּ הַמ :הָמְכָח הָּתוֹא ַעדֵוֹי וֹניֵאֶשׁ יִמְל רַמאֹי אלֹ
Avodah Zara 18b) in explanation of the pasuk (Tehilim 1:1) לֶשׁ וֹלָלְכוּ .הֶזָבּ אֵצוֹיַּכּ לָכּ ןֵכְו ?הֶזַּה רָבָדַּבּ ךְָתְּעַדּ הַמ
“Praiseworthy is the man who did not walk in the council of evil
people and did not stand in the ways of the wicked and did not .וּהוּרֲעַציִו וּהוּביִאְכַיֶּשׁ םירִָבְדּ לֵארְָשִׂיְל רַמאֹנ אלֶֹּשׁ ,רָבָדּ
sit with scoffers.” Chazal expound on this pasuk, that should one
think that it is enough to not “walk” or “stop” or “sit” (together ,םירִָבְדּ תַאָנוֹאְדּ רוּסִּאָה ךְָיַּשׁ זֶמרְֶבּ וֹא בָתְכִבּ םַגְדּ הֶארְִנְו
with them), but that one should simply put his hand over his
mouth. (In addressing this mindset) The text states (Tehilim 1:2) תוּליִכרְוּ ערָָה ןוֹשָׁל רוּסִּא ןַיְנִעְל וֹמְכוּ .וֹרֲעַצְל וֹתָנָוַּכּ םִא
“His desire is only Hashem’s Torah” in order to teach us that
man’s thought should not be (meaning his Yetzer Hara should not .'םיִיַּח ץֵפָח'ֶבּ רָאֹבְמַכּ
cause him to make a mistake and say) “Yes, it is true, one must
not routinely associate with cynics and scoffers and frequent with
them since man must learn Torah. But it really is not necessary
to totally disassociate with these kinds of people and one can
sometimes agree with them. To justify this rationalization, he
will quote the teaching of Chazal (Gemara Ketubot 17a) that man
should always be in harmony with his society and (moreover)
his association with them will have an added benefit in that they
will not to make him an object of ridicule and mockery.” In
argument against this seduction by one’s Yetzer Hara the text 42. Radak

153 156 אי קרפ םייח ץפח .הֶז ליִבְשִׁבּ טָפְּשִׁמַּבּ הרימשה תבוח סרטנוק םָדָי לַע וּמוּקָיֶּשׁ ,הָשּׁדְֻקַּה ַח ּ ֹכ םֶהָל ןיֵא ,םֶהָלֶּשׁ םיִלקְָלקְֻמַה םירִָבְדַּה ךְוֹתְבּ םיִברְָעְתִמֶּשׁ ,הרָוֹתּ ירְֵבִדּ אָטוּעִמְדּ אָטוּעִמֶּשׁ וּנְיַהְו ,"'וֹגְו וּמוּקָי אלֹ ןֵכּ לַע" :)'ה םָשׁ( בוּתָכַּה םֵיַּסְמֶּשׁ הֶזְו

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