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.אָבַּבוּ הֶזָבּ
החיתפ
םייח ץפח
Chafetz Chayim הרימשה תבוח סרטנוק וֹל בוֹט הֶיְהִיְו ,רֶפֵסַּה ףוֹסְבּ וּנְמַשׁרֶָשׁ ,םירִָבְדּ הרָָשֲׂעָה וּלֵּא לָכִּמ וֹמְצַע תֶא רֹמְשִׁל הֶארְִי ,וֹשְׁפַנ רֵמוֹשַּׁה ןֵכּ לַעְו ?וּלֵּא לָכּ לַע וֹתרָוֹתְבּ ריִהְזִהֶשׁ ,'ה לוֹקְל יִתְּעַמָשׁ אלְֹו ,רָסוּמ יִתאֵנָשׂ ךְיֵא :רַמאֹיְ
Kuntres Chovat HaShemirah הרימשה תבוח סרטנוק
Introduction ב קרפ

(8) Truthfully, this responsibility to discipline one’s power of ךְיִמְסוּ .תַערַָצ ידֵיִל איִבֵמַּה ןוָֹעֶה ןִמ רֵמָשִּׁה וּנְיַהְו ,"'וֹגְו
speech is incumbent on every Jew as this is an obligation imposed
by the Torah. In guarding one’s speech, one merits good for all of ."'וֹגְו םָירְִמְל ךָיֶהלֱֹא 'ה הָשָׂע רֶשֲׁא תֵא רוֹכָז" :)'ט םָשׁ( הֵּל
his succeeding generations. This is similar to what Chazal have הַמִּמ זוּבָו הָוֲאַגּ ירְֵבדְִו .וֹתָדֲעַכְו חרַקְֹכּ ןיִואָל הָמַּכּ דוֹעְו
said (Sifra [Torat Kohanim] Vayikrah Rabbah 12:10) “Rebbe
Yossi said: Just as The First Man was commanded to abide by ,"ךָיֶהלֱֹא 'ה תֶא חַכְּשִׁתּ ןֶפּ ךְָל רֶמָשִּׁה" :)א"י 'ח םָשׁ( רַמֱאֶנֶּשּׁ
only one mitzvah and had he observed it he would have earned הֶמַּבּ שֵׁחַכְמַהְו .ארָָמְגַּבּ אָתיִאדְִכּ ,ַחוּרָה יֵסַּגְל הרָָהְזַא אוּהֶשׁ
merit for himself and for all his successive generations.” Any
man today who is confronted with many opportunities to sin and וּשֲׁחַכְת אלְֹו" :)א"י ט"י ארָקְִיַּו( לַע רֵבוֹע ,וֹרֵבֲחֵמ וֹדָיְבּ שֵׁיֶּשׁ
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does not, how much more so will he and all of his succeeding
generations until the end of time receive merit. So too regarding ירְֵבדְִבּ וּלִּפֲאַו .םיִשׁדקְ תַשׁרָָפְבּ בוּתָכַּה "וֹתיִמֲעַבּ שׁיִא 'וֹגְו
our subject. As one continually conquers his ability to speak and ."קָחרְִתּ רקֶֶשׁ רַבְדִּמ" :)'ז ג"כ תוֹמְשׁ( לַע רֵבוֹע אָמְלָעְבּ רקֶֶשׁ
minimizes his words in order not to say anything contrary to the
Will of Hashem Yitbarach, most certainly he will earn merit for :םֵהְו ,רוּבִּדַּה ַחֹכְבּ םיִיוּלְתֶּשׁ ,םירִוּמֲח םירִוּסִּא יֵנְשׁ שֵׁי דוֹעְו
himself and for all of his successors. רוּרָא" :)ד"כ ז"כ םירִָבְדּ( אוֹבָת תַשׁרָָפְבּ דוֹעְו .תוּנָציֵלְו סַעַכּ
Chazal have taught in Gemara Babba Kamma (38a) that even הָטוֹס( ַעוּדָיְו .ערָָה ןוֹשָׁל לַע יֵאקָ אוּהֶשׁ ,"רֶתָסַּבּ וּהֵערֵ הֵכַּמ
gentiles who are not commanded to discipline their speech,
Hashem pays close attention to their words and He does not אלֹ רֶשֲׁא ךְוּרָבּ :וּרְמָאְו הָכרְָבִבּ וּחְתָפּ םירִוּרֲאָה לָכֶּשׁ )'א ז"ל
withhold reward from them even for merely speaking nicely. .הָכרְָבּ וֹל הֶיְהִתּ ,הֶזָבּ ריִהָזַּהֶשׁ ירֲֵה .'וֹגְו הֶכַּי
(The proof is that) Regarding the eldest daughter of Lot, who
named her son ‘Moav’ (literally – conceived from my father),
i.e., language that was demeaning, HaKadosh Baruch Hu לָכּ לַע רַבָעֶשׁ ר ֹּכְזִיֶּשְׁכּ ,דָחְפִנְו שָׁערְִנ תוֹיְהִל ךְירִָצ הָמַּכְו
instructed Moshe several hundred years later (Devarim 2:9) “Do תַשׁרָָפּ שׁרָדְִמַּבּ אָתיִא הֵנִּהְו .שֶׁפֶנ טָאְשִׁבּ ויָיַּח יֵמיִבּ וּלֵּא
not to aggrieve Moav or wage war against that nation,” but he
was permitted to conscript Moav to serve the needs of the Jewish אוּה ךְוּרָבּ שׁוֹדָקַּה ךְירִָצ הָיָה אלֹ :יִוֵל 'ר רַמָא ,אוֹבָת
people. But regarding Lot’s younger daughter, who named her
son ‘Ben-Ami’ (also conceived by Lot, but meaning ‘the son of ןֶהָמִּע דֹמְלִל דיִתָע אוּה רָבְכֶּשׁ ,לֵארְָשִׂיְל הרָוֹתַּה תֶא ןֵתִּל
my nation’ and she used a finer [cleaner] language), Moshe was ךְִיַנָבּ לָכְו" :)ג"י ד"נ הָיְעַשְׁי( רַמֱאֶנֶּשׁ וֹמְכּ[ ,אוֹבָל דיִתָעֶל
commanded by Gd not even to force them to supply the Jewish
people with their needs. From this we can learn that all the more .קוּסָע אוּה הָשׁרָָפּ הֶזיֵאְבּ וּעדְֵיֶּשׁ ידְֵכּ אָלֶּא ,]"'ה ידֵוּמִּל
so does this apply to a Jew whose speech stands at the loftiest
levels of creation. If he designates an object as “sanctified” it
16. Chazal (Gemara Ketuvot 46a) explain “everything bad” refers to all forms
of speech that are forbidden \ “bad.” Their derivation comes from the
9. Literally – one who sits astride opportunities to eat peagul (sacrificial similarity of the two expressions ‘thing’ (in Hebrew – ‘davar’) and ‘word’
offerings brought with the wrong intent) or nautar (sacrifices eaten after (in Hebrew – ‘dibur’).
the time allotted to eat them has expired). 17. In the context of one who libels his newly married wife.

25 28 החיתפ .וּנידֵָי םייח ץפח הרימשה תבוח סרטנוק לַע שָׁמֻּחַבּ י"ִשּׁרְַבּ ןֵיַּעְו( "'ה ידֵוּמִּל ךְִיַנָבּ לָכְו" :)ג"י ד"נ הָיְעַשְׁי( .םירִָביֵאָל הָלִּחְתּ םיִוְכִנ ןֵהֶשׁ יֵנְפִּמ ,םיִלֵטְבּ םירִָבְדּ ויָנְזָאְל םָדָא ַעיִמְשַׁי לַא םָלוֹעְל :):'ה תוֹבֻּתְכּ( ל"ַזֲח וּרְמָא ם

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