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החיתפ
םייח ץפח
Chafetz Chayim הרימשה תבוח סרטנוק .ץרֶָאָה לַע הָבִּדּ וּאיִצוֹהֶשׁ .'אָבַּה םָלוֹעָבוּ הֶזַּה םָלוֹעָבּ .הֶז ידְֵי לַע רֶצֵיַּה ףֵגָנִּי יאַדַּוְבּ זָאְו ,תיִשׁוּח הָיִּארְ םיִכוֹז םֶתַּאְו ,ערָָה ןוֹשָׁלִּמ םֶכְמְצַע וּקיִחרְַה ,םֹּנִהיֵגַּה ןִמ טֵלָמִּהְל םֶכְנוֹצרְ םִא :אוּה ךְוּרָב
Kuntres Chovat HaShemirah הרימשה תבוח סרטנוק
1 chapter א קרפ
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יִמ ןֵכ אלְֹו .וֹארְוֹבּ תֶא ריִכִּהֶשׁ ,וֹתְּעַדּ לַע דַמָעֶשׁ הָעָשִּׁמ
Chafetz Chayim Chovat HaShemirah ,םֶהָל הַּגֹנ ןיֵאְו םיִכוּשֲׁח ויָמָי וּיְהִי .'ה ךְרֶדְֶבּ ךְֵלוֹה וֹניֵאֶשׁ
.הָאְמֻטַּה ַחוּר םֶהיֵלֲע ךְָשְׁמִנ יִכּ
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1 chapter
תוֹארְִל םיִמָי בֵהֹא 'וֹגְו שׁיִאָה יִמ" :בוּתָכַּה רַמָא הֶזָלְו
In this chapter I will explain the statement of the יִמְכוּ[ בוֹט םֶהָבּ תוֹארְִל ויָמָי לַע הֶוּקְַמֶּשׁ וּנְיַהְדּ ,"בוֹט
gemara “Who wants life? Who wants life?” I will
also explain the pasuk (Tehilim 34:13-14) “(Who ךְָנוֹשְׁל רֹצְנ" ,]וּלְדְּגִיֶּשְׁכּ תַחַנ םֶהָבּ אֹצְמִל ויָנָבּ לַע הֶוּקְַמֶּשׁ
is the person who wants life) who loves days to see םִאְו ,בוֹטְו תַחַנ םֶהָבּ אֹצְמִל תוֹוּקְַל לַכוּתּ זָא ,"'וֹגְו ערֵָמ
good.” רַמָא הֶזָלְו .וּנרְֵמְשִׁי 'ה ,ךְֶפֶהְל ,םוֹלָשְׁו סַח ,זָא ,ןֵכ אלֹ
הֶזָבּ וּנְיַהְדּ ,יֵיַּח יֵעָבּ ןאַמ ,יֵיַּח יֵעָבּ ןאַמ :ירְֵדְּנַסְכֶּלַא 'ר
The Gemara Avodah (19b) states the following: “Rebbe Alexandri
would announce: ‘Who wants life? Who wants life?’ Everyone .אָבַּבוּ
gathered around him and said ‘give us life.’ He responded to
them, ‘who is the person who wants life, who loves days to see ,םיִנָבּ וֹל וּיָה וּלִּא ,וֹשְׁפַנְבּ םָדָאָה ןֵנוֹבְּתִיֶּשׁ ,יִתּרְַמָא דוֹע
good? Guard your mouth from ‘bad’ (Tehilim 34:13-14).” הָמַּכּ ,ל ֹּכ יֵנְפִבּ ויָנָבּ תֶא הֶזַּבְמֶּשׁ דָחֶאֵמ ַעֵמוֹשׁ הָיָהְו
Ostensibly, what was the novel insight revealed by Rebbe וּלִּא :וֹל רֵמוֹא הָיָהְו .הֶז רוּבֲע ויָלָע וֹל הָיָה תוֹמוֹערְַתַּהֵמ
Alexandri? It seems that at the moment he was announcing,
“Who wants life?” everyone thought that he had some potion that ןיֵבְל םָניֵבּ םָתוֹא ַחיִכוֹהְל ךְירִָצ ָתיִיָה ,םָתָבוֹטְל ןֵוַּכְמ ָתיִיָה
could extend one’s life. Thus everyone gathered around him and ט"י ארָקְִיַּו( הרָוֹתַּה ךְרֶדְֶכּ ,ךְָל ןיִעְמוֹשׁ וּיָה רָשְׁפֶא ,םָמְצַע
he showed them that there is a spiritual potion that will literally
help extend man’s life in this world. ךְָל ןֵתוֹנ יִתיִיָהְו ."'וֹגְו ךֶָתיִמֲע תֶא ַחיִכוֹתּ ַחֵכוֹה" :)ז"י
I will now begin to give some explanation of these words. ךְָתָנָוַּכֶּשׁ ,הֶז ןֶפֹאְבּ אלֹ לָבֲא ,הֶז רוּבֲע ןֵח תַאוּשְׁתּ לדֶֹּג
The statement of our sages of blessed memory is well known םָדָאָה ךְירִָצ הֶז ןוָֹעְבּ שָׁמַּמ ןֵכְו .ל ֹּכַה יֵניֵעְבּ םָתוֹזַּבְל קרַ
(Gemara Arachin 15b): One who speaks Lashon Hara amplifies
his sins until they reach Heaven. There are several explanations ךְוּרָבּ שׁוֹדָקַּה לֶשׁ ויָנָבּ לַע - רֵבּדְַמ אוּה יִמ לַע עדַיֵל
of this. One of them is the literal understanding of the statement.
Every single utterance of Lashon Hara is an independent sin םֶתַּא םיִנָבּ" :)'א ד"י םירִָבְדּ( ביִתְכדְִכּ ,םיִנָבּ וּארְקְִנֶּשׁ ,אוּה
just as every word of Torah is an individual mitzvah. Therefore יאַדַּוְבּ ,תֶלֶעוֹתּ םוּשׁ הֶזִּמ אֵצוֹי ןיֵאֶשׁ ןָויֵכְו ."םֶכיֵהלֱֹא 'הַל
one who is accustomed, Gd forbid, to this sin will have heaped
on him each year several thousand words of Lashon Hara even וֹחיִכוֹהֶשׁ אלֹ םִא[ .הֶז רוּבֲע ויָלָע סֵעוֹכּ אוּה ךְוּרָבּ שׁוֹדָקַּה
if he only speaks ten words each day. And even more so what .לֵארְָשִׂי לָכְבּ םָסרְֻפְמַה רוּסִּא אוּהְו ,וֹל ַעֵמוֹשׁ ןיֵאְו ,הָלִּחְתִּמ
we find as commonplace, because of society’s many sins, that
.]הֶזָבּ שֵׁיֶּשׁ םיִניִדַּה יֵטרְָפּ 'ד לָלְכּ 'םיִיַּח ץֵפָח'ֶבּ ןֵיַּע
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