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.םָדָא ידֵי ּ ִב
'ב קרֶֶּפ
ב קרפ
Preface
םייח ץפח
Chafetz Chayim םימש דובכ סרטנוק .םירִוּסֲא םירִוּבּדְִּב לָשְׁכִּנַל "וֹשְׁפַנ תוֹרָּצִמ רֵמֹשּ וֹנוֹשְׁלוּ ויִּפ רֵמֹשּ" .םיּ ִיַח יֵלֲע ּ ַב רָאְשִּׁמ ןוֹרְתִי וֹל ןיֵאְו ,שׁיִא שֶׁנֹעָהְו לוּקְלּקִַה לדֶֹגְּב םיִגיִלְפַּמַה םירִָמֲאַמ םירְִשֶׂע ,םֶה ּ ָלֶשׁ שֶׁנֹע יִפ ּ ְכ י ּ דַ םֶהָ
Kuntres Kevod Shamayim םימש דובכ סרטנוק
st
1 chapter א קרפ
HaKadosh Baruch Hu behave with him measure for measure and ךְיִשְׁמַמ אוּה ,ר ֵּבדְַמ םָדָאָהֶשׁ הָשּׁדֻקְ רַב ּדְ ידְֵי לַע הֵּנִה .ו
He did not accept what was said (by the prosecuting angels) about
Yerovam. This is the system by which Hashem deals with every םָדָא ךְירִָצ ןֵכָלְו ,ן ֵּכ םַּג ךְֶפֶהְל אוּה ןֵכְו ,וֹמְצַע לַע הָשּׁדֻקְ
person. With this we can also understand the Midrash (Yalkut .דֹאְמ הֶז ָּב רֵהָּזִל
Shimoni Devarim 23 perek, #933): HaKadosh Baruch Hu said
rd
“I can save you from all of life’s sufferings, but hide yourselves ןיֵבוּ יוּלָג ְּב ןי ֵּב םֶהי ִּפ םירְִמוֹשְׁו ,אְטֵחַה הֶז ְּב םירִָהְזִּנַה .ז
from Lashon Hara and you will not lose anything,” meaning, by
virtue of the care that one exercises during the course of his life וֹז הָוְצִמוּ ,ךְרַ ָּבְתִי 'ה תַארְִי יֵנ ְּפִמ אוּהֶשׁ אוּה תוֹא ,רֶת ֵּס ַּב
and does not speak Lashon Hara or believe it, HaKadosh Baruch
Hu will also find reasons to shut the mouth of the prosecutors .אוֹבָל דיִתָעֶל םֶהיֵלֲע דיִע ָּת
and not believe what they say). This is what HaKdosh Baruch
Hu said (ibid.) – “I can save you from six of life’s sufferings, but םירְִמוֹשַּׁה רַכְשׂ לוֹדָּג ה ָּמ ַּכ ,ןֵנוֹבְּתִהְל םָדָאָה לוֹכָי הֵּנִהְו .ח
hide yourselves from the whiplash of the tongue.”
בַשָׁי :):ג"כ תוֹכַּמ( וּרְמָא ירֲֵהֶשׁ .םָפְּנַטְל אלֶֹּשׁ םרָוּבּ ּדִ תֶא

[ 11 ] One should know something else, that even if a person has .הָוְצִמ הֶשׂוֹע ְּכ רָכָשׂ וֹל ןיִנְתוֹנ ,הרֵָבֲע רַבָע אלְֹו םָדָא
committed a sin, Gd forbid, Hashem does not rush to judge this
person as being guilty, unless this person is steeped in the sin of הָוְצִמ הֶשׂוֹע ְּכ וֹל ןיִבְשׁוֹח זָא ,וֹדָיְל הרֵָבֲע רַב ּדְ א ָּבֶשׁ אוּהְו
Lashon Hara. י ִּכ ,תוֹכְּזִל םָדָאָה לוֹכָי םיִמָע ְּפ ה ָּמ ַּכ הֵּנִהְו .שׁ ָּמַמ לַעֹפ ְּב

[ 12 ] We have found (in the Torah - Devarim 22:19) that .לָל ְּכ םיִנוּגֲה םָניֵאֶשׁ ,םירִוּבּ ּדִ וֹל וּנ ְּמ ּדְַזִי םוֹי לָכ ְּב אלֲֹה
the consequences of one’s speech are more serious than the תוֹדוֹא ר ֵּבדְַל וּנְיַהְו( ערָָה ןוֹשָׁל ְּב םַעַפוּ ,תוּנָציֵל ְּב םַע ַּפ
consequences of one’s actions. Thus, if the Yetzer Hara seduces
man to observe and then report on his fellow Jew words of םַעַפוּ ,ה ָּפֻנֲח ַּב םַעַפוּ ,הָמרְִמוּ רקֶֶשׁ ְּב םַעַפוּ ,)יאַנְגִל םיִשָׁנֲא
degradation, then one should think to himself – If the Yetzer Hara ,סַעַכָו הָבירְִמ ִּב םַעַפוּ ,תוּליִכרְ ִּב םַעַפוּ ,םירִָב ּדְ תַאָנוֹא ְּב
seduced someone to go to a brothel and convinced a young girl to
commit a sin with him, most certainly this man would angrily tell לָכ ְּב רֹבֲעַל אלֶֹּשׁ ,וֹמְצַע שֵׁבוֹכּ אוּהְו ,םיִנ ָּפ תַנ ָּבְלַה ְּב םַעַפוּ
his Yetzer Hara: “My Evil Inclination, what is the matter with you,
that you want to run after me to drag me down to a bottomless ןיֵאְל ויָתוֹיֻּכְז וּבּרְַתִנ אָלי ֵּמִמ ,וֹתָארְִיְו 'ה דוֹב ְּכ יֵנ ְּפִמ הֶז
pit (i.e., Gehinnom), and when the matter becomes publicized .רוּעִשׁ
I will be shamed and reviled by everyone,” and all the more so
regarding this (subject of Lashon Hara) which is a more serious אוּהֶשׁ רוּבּ ּדִ םוּשׁ ר ֵּבדְַל אלֶֹּשׁ ,וֹמְצַע תֶא ליִּגרְ ַּמֶשׁ יִמ .ט
sin than that. (Emphatically) How great will be his disgrace in
the future (as he stands) before the entire Heavenly Tribunal, הַמ ,םִיַמָשַּׁל דַע וֹתוּכְז לי ּדְִגַמ אוּה ,ךְרַ ָּבְתִי 'ה ןוֹצרְ דֶגֶנ
apart from the punishment he will receive in Gehinnom.
.ךְֶפֶהְל ן ֵּכ ןיֵאֶשּׁ
[ 13 ] It is well known that HaKadosh Baruch Hu causes His
Shehchinah to reside among Israel. Therefore it is so very, very בוּת ָּכֶשּׁ הַמ םֵּיקְַמ אוּהֶשׁ דַב ְּלִמ ,ערָָה ןוֹשָׁל ל ֵּבקַ ְּלִמ רָהְזִּנַה .י

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