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החיתפ
nd
םייח ץפח
Chafetz Chayim הרימשה תבוח סרטנוק .וֹתוֹא ןיִעְיַּסְמ ,רֵהָטִּל :הּרָָקִּעֵמ תוּעָט יִהוֹז לָבֲא .אָבַּבוּ הֶזָבּ רָשֻּׁאְמ םָדָאָה הֶיְהִיְו ,ויָניֵעְבּ הָלּקַ םיִלִּהְתּ( רַמָאֶשׁ ,רוּבִּדּ ןַיְנִעְל וּניִצָמֶּשׁ וֹמְכּ ,םֶהיֵלֲע רֵמוֹשׁ אָבַּהֶשׁ ,ַעוּדָיַּה יִפְל םַגְו ."'וֹגְו םֶכְבַבְל וּמיִשׂ" :בוּתָכֶּשׁ וּהֶזְו
Kuntres Chovat HaShemirah הרימשה תבוח סרטנוק
Introduction ב קרפ

becomes forbidden to use it or to derive any benefit from it even ערָָה ןוֹשָׁל תרַָפַּכּ לַע יֵאקָ אוּהֶשׁ ,"שׁדֶ ּקַֹה לֶא וֹאֹבְבּ וֹלקֹ
if the value of the benefit is only a “perutah” (i.e., a penny) and
if he does benefit from it, he even becomes liable to offer-up a םיִתָּבּ יֵעְגִנ ,ערָֹצְמוּ ַעירְִזַת תַשׁרָָפּ לָכְו .ןיִכרֲָעַבּ אָתיִאדְִכּ
sacrifice to atone for benefiting from a sanctified object. And if
he gave a woman an object and said to her: “With the value of הֵנֲחַמִּמ ףַא קָחרְֻמ - בֵשֵׁי דָדָבּ ,םָדָא יֵעְגִנ ,םידִָגְבּ יֵעְגִנ
this object you are now sanctified to me,” at that moment she has .וֹנוֹשְׁלִבּ טֵפְּטִפֶּשׁ לַע ,ןיִטְפְּטַפְמַה םירִ ֳּפִצ וֹתרָָפַּכְו ,לֵארְָשִׂי
the status of a married woman and no one else in the world is
allowed to touch her. All of the laws of oaths or declarations are ירְֵבִדּ וֹל רֵמוֹא הָיָה ןֵה ֹּכַהֶשׁ ,םיִנֲה ֹּכ תרַוֹתְבּ אָתיִאדְִכְו
entirely dependent on the power of one’s speech. Furthermore, ,ערָָה ןוֹשָׁל לַע אָלֶּא ,םיִאָבּ םיִעָגְנַּה ןיֵא ,יִנְבּ :םיִשׁוּבִּכּ
all of the laws regarding Nedarim (egs., forbidding an object to
oneself) and Shvu’ot (oaths) originate from the power of one’s ליִכרָ ךְֵלֵת אלֹ" :)ז"ט ט"י ארָקְִיַּו( םיִשׁדקְ תַשׁרָָפְבוּ .םָשׁ ןֵיַּע
speech, as the text (Bamidbar 30:3) says “He many not profane
his words (i.e., he may not reverse his words and annul the לַע יֵאקָ אוּהֶשׁ ,"אְטֵח ויָלָע אָשִּׂת אלְֹו" :)ז"י םָשׁ( ,"ךָיֶמַּעְבּ
object’s sanctity or his oaths or declarations). So too regarding שׁיִא וּנוֹת אלְֹו" :)ז"י ה"כ םָשׁ( רַהְבּ תַשׁרָָפְבוּ .םיִנָפּ תַנָבְּלַה
worshipping idols, even if no action is performed and he merely
says to the idol “you are my god,” that is a complete act of serving ןֵכּ םַגּ אוּהֶשׁ ,םירִָבְדּ תַאָנוֹא לַע יֵאקָ אוּהֶשׁ ,"וֹתיִמֲע תֶא
and idol which is punishable by death, as Chazal teach in Gemara הֶנֲחַמַּה ןִמ וּחְלַּשׁיִו" :)'ב 'ה רָבּדְִמַּבּ( אשָׂנ תַשׁרָָפְבוּ .ערָ רוּבִּדּ
Sanhedrin (60b, in the Mishnah). How much even more so does
Heaven monitor every word uttered by man. "לָכּ"ְו ,תוֹנֲחַמ שׁלָשְׁל ץוּח ַחֵלַּתְּשִׁמ אוּהֶשׁ ,"ַעוּרָצ לָכּ

In summary, man’s words can either build worlds or destroy ךְָתלֲֹעַהְבּ תַשׁרָָפְבוּ .גֵאוֹדְכּ הרָוֹתַּבּ לוֹדָגּ אוּה וּלִּפֲא זֵמּרְַמ
worlds. Regarding this we can apply Chazal’s teaching in Gemara
Berachot (6b) “What is the meaning of the pasuk (Tehilim 12:9) תַשׁרָָפּ ןֵכְו ."'וֹגְו הֶשׁמְבּ ןרֲֹהַאְו םָירְִמ רֵבּדְַתַּו" :)'א ב"י םָשׁ(
“when the scorned are exalted among the sons of man.” These םָשׁ( תַקֻּח תַשׁרָָפְבוּ .םיִלְגּרְַמַה ןַיְנִעֵמ תרֶֶבּדְַמַה ,ךְָל חַלְשׁ
are the things (i.e., prayer) that stand at the loftiest heights of the
world and yet man belittles them.” ,םיִשָׁחְנַּה וּחְלְשִׁנְו ,"הֶשׁמְבוּ םיִהלֹאֵבּ םָעָה רֵבּדְַיַו" :)'ה א"כ
All this is in regards to an ordinary Jew, and all the more so if םיִאָטֲחַה לָכְבֶּשׁ ,םירִָבְדּ תַשׁרָָפְבוּ .י"ִשּׁרַ שׁוּרֵפְבּ םָשׁ ןֵיַּע
he is a Torah Scholar, how pressing is the obligation to guard his
speech. If he should violate the laws of Lashon Hara or Rechilut ,םיִלְגּרְַמַה ןַיְנִעֵמ ץוּח ,זֶמרֶ ךְרֶדְֶבּ םרָיִכְּזִה ,םָחיִכוֹהֶשׁ
or use (abusive) language that pains someone and that manner .םָדוֹבְכּ לַע שָׁח אלְֹו ,הָלוֹדְגּ תוּכירֲִאַבּ שׁוּרֵפְבּ םרָיִכְּזִה
of speech becomes public knowledge, then necessarily Heaven’s
(Gd’s) honor will become desecrated and society will come to ךָיֶבְיוֹא לַע הֶנֲחַמ אֵצֵת יִכּ" :)'י ג"כ םירִָבְדּ( םיִטְפֹֹשׁ תַשׁרָָפְבוּ
view these laws (Laveen) that are dependent on the power of
one’s speech as being meaningless. In so doing he will also :)'ג אֵצֵת תַשׁרָָפּ אָמוּחְנַתּ( ל"ַזֲח וּרְמָאְו ."ערָ רָבָדּ ל ֹּכִמ ָתּרְַמְשִׁנְו
transgress the Lav of (Vayikrah 22:32) “You shall not profane םֵשׁ איִצוֹמ לֶשׁ הָשׁרָָפּ אֵצֵת תַשׁרָָפְבוּ .ערָ רוּבִּדּ - ערָ רָבָדּ
My holy Name,” and that society will come to look upon the
mitzvot of Hashem as being meaningless. תַערַָצַּה עַגֶנְבּ רֶמָשִּׁה" :)'ח ד"כ םירִָבְדּ( םָשׁ בוּתָכּ דוֹעְו .ערָ

27 26 החיתפ .םֶהָבּ םייח ץפח .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 וּלֵּא לָכּ וּשֲׂעַנְו