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.םֶהָבּ
החיתפ
םייח ץפח
Chafetz Chayim .ויִפִּמ איִצוֹמֶּשׁ הֶגֶה .הֶז ידְֵי לַע םֶהיֵניֵעְבּ הרימשה תבוח סרטנוק רקְֵפֶהְכּ 'ה תוְֹצִמ וּשֲׂעַנֶּשׁ ,"יִשׁדְקָ םֵשׁ תֶא וּלְלַּחְת אלְֹו" :)ב"ל ב"כ ארָקְִיַּו( לַע הֶז ידְֵי לַע רֵבוֹעְו ,םֶהיֵניֵעְבּ רקְֵפֶהְכּ ,רוּבִּדַּה ַחֹכְבּ ןיִיוּלְתֶּשׁ ,ןיִואָלַּה וּלֵּ
Kuntres Chovat HaShemirah הרימשה תבוח סרטנוק
Introduction ב קרפ

will first burn through his ears and then progressively through all הֶכְּזִתּ ךָרְֶבָדְבּ קַדְּצִתּ ןַעַמְל" :)'ו א"נ םיִלִּהְתּ( רֵמוֹא אוּה ןֵכְו
of his limbs.” Nevertheless we do not find any place where the
text obligates man to specifically protect his sense of hearing, as ."ךֶָטְפָשְׁב
the Torah does admonish us to guard our speech, as Shelomo
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HaMelech teaches in Mishle (21:23) “One who disciplines his וֹתוֹא ןיִנָדֶּשׁ ,ןיִדַּה תֵעְבֶּשׁ ,םיִשׁוֹדְקַּה םירִָפְסַּבּ אָתיִא הֵנִּהְו
mouth and speech, etc.” And the reason is because the essence
of man’s life is dependent on (defined by) the words that come :וֹל םירְִמוֹאְו הרָוֹתּ רֶפֵס וֹל ןיִחְתוֹפּ ,הָלְעַמ לֶשׁ ןיִדּ תיֵבְבּ
out of his mouth. So too, Gd forbid, is the opposite (also true), םיִאָבּ םידִֵעְו ,רָבָדּ לָכּ לַע וֹתוֹא ןיִלֲאוֹשְׁו ,ךָיִפְבּ ארָקְ
as Shelomo HaMelech teaches in Mishle (18:21) “Life and death
are in the power of the tongue.” Thus the obligation to discipline ,):ו"ק ןירִדְֶהְנַס( ל"ַזֲח וּרְמָא הֵנִּהְו .בָטוּמְל וֹא בוֹטְל םידִיִעְמוּ
one’s speech should not be taken lightly and in so doing man will תוֹיִּשׁרָָפְל ַעיִגַּתֶּשְׁכּ :עָשׁרָָה גֵאוֹדְל אוּה ךְוּרָבּ שׁוֹדָקַּה רַמָאֶשׁ
be fortunate both in this world and in Olam Haba.
הָמ יִתְּנַנוֹבְּתִהְו ?ןֶהֵמ שׁרֵוֹדּ הָתַּא הָמ ,ערָָה ןוֹשָׁל ירְֵפַּסְמ
(10) There are some men who make a serious mistake (in their רֶשֲׁאַכְו ,הֶזִּמ הָאֵלְמ הרָוֹתַּה לָכֶּשׁ יִתאָצָמוּ ,תוֹיִּשׁרָָפַּה וּלֵּא
belief) and say, “We do not have the strength (the ability) to
observe all of the details of the laws that pertain to permissible .'ג קרֶֶפּ 'ב קֶלֵח ןוֹשָׁלַּה תרַיִמְשִׁבּ וּנרְַאֵבּ
speech. It is enough if I observe only a few of them.” This is a
serious mistake from two perspectives:

First, HaKadosh Baruch Hu does not seek to indict his creations ההגה
(with laws that cannot be practically observed) (Masechet
Avodah Zarah 3a). And if it were not within the ability of man םִיוּלְתֶּשׁ םיקִוּסְפּ הָמַּכּ דוֹע וּפְסוֹתִּנ יִכּ ,ה ֹּפ םָתוֹא הֶנְשֶׁאְו
to observe all of the details of these laws, HaKadosh Baruch ערָָה ןוֹשָׁל רֵפִּסֶּשׁ ,שָׁחָנְדּ הֶשֲׂעַמ ,ל ֹּכַל ןוֹשׁארִ .רוּבִּדַּה ַחֹכְבּ
Hu would not have written them in His Torah and cautioned
Israel to observe all of them, as the pasuk relates at the end of .םָלוֹע יֵאָבּ לָכְל הָתיִמ םרַָגּ הֶזָבוּ ,אוּה ךְוּרָבּ שׁוֹדָקַּה לַע
perashat Ha'azinu (Devarim 32:46-47) “Pay attention to all of ידִָמִּע םיִהלֱֹא הֶיְהִי םִא" :)'כ ח"כ תיִשׁארְֵבּ( אֵצֵיַּו תַשׁרָָפְבוּ
the words to which I am testifying today, so you will command
your children to observe and fulfill all of the words of this Torah הָשׁרָָפּ ,אֵצֵיַּו תַשׁרָָפּ הָבּרַ תיִשׁארְֵבּ( ל"ַזֲח וּרְמָאְו ,"'וֹגְו יִנרַָמְשׁוּ
because they are your lives.” Truthfully, if man paid attention to
this and realized that the basis of man’s life is contained within הֶשֲׂעַמְבּ בֶשֵׁיַּו תַשׁרָָפְבוּ .ערָָה ןוֹשָׁלִּמ - "יִנרַָמְשׁוּ" :)'ע
the words of Hashem, it (the observance of these mitzvot) would םָתָבִּדּ תֶא ףֵסוֹי אֵבָיַּו" :)'ב ז"ל תיִשׁארְֵבּ( בוּתָכֶּשׁ ,ףֵסוֹיְדּ
not be difficult at all. That is the meaning of the pasuk “Pay
attention.” Also, it is well known that Heaven will assist anyone יֵנְבּ תדַירִיִל הָנוֹשׁארִָה הָבִּסַּה הָתְיָה וֹזֶּשׁ ,"םֶהיִבֲא לֶא הָערָ

10. As David HaMelech teaches in Tehilim 34:14 “Guard your tongue from 12. Please see Sefer Shemirat HaLashon in English translation, entitled
evil.” “Mazal Elul” (Distributed by Feldheim Publishers, 5766).

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