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10
.בוֹט
הָחיִתְפּ
החיתפ
םייח ץפח
Chafetz Chayim הרימשה תבוח סרטנוק .אָבַּבוּ הֶזָבּ בוּט לָכְל הֶכְּזִי הֶזָבוּ ,םירִוּסֲאָה םירִוּבִּדּ יקְֵלֶח לָכִּמ וֹמְצַע תֶא רֹמְשִׁל וּנְיַהְדּ ,הרָיִמְשַּׁה תַבוֹח ויָלָע לֵבּקְַל ןוֹבָנ שׁיִאְל בוּיִּחַהְו יוּארָָהֵמֶשׁ ,רַאֹבְי הָּבּ םיִלִּהְתּ( וּנָל רַמָא םוֹלָשַּׁה ויָלָע ךְֶלֶמַּה דִוָדּ וּנֵנוֹדֲא הֵנִּה .א
Kuntres Chovat HaShemirah
Introduction
in the likeness of Elokim.” Please see that reference where we ד"סב
explained this based on its source in the Sifri.

Based on my understanding, that which Torah writes about, the
doings of HaKadosh Baruch Hu, that every tree (in Gan Eden)
was beautiful to look at and delicious to eat, is in order to hint
to us that by virtue of our observance of mitzvot, beautiful
plantings will be planted and our actions will be just like those
(of Hashem’s).
The statement of the pasuk is well known (Shemot 15:2) “this is
nd
my Gd and I will extol His beauty.” (Please see the 2 explanation
of Rashi). Regarding this statement, our sages of blessed memory Honoring my dear brother
have said (Gemara Shabbat 133b): Beautify your mitzvot, build David Tebele
for yourselves a beautiful Sukkah and take a beautiful Lulav. So
too all the mitzvot require that they be beautiful externally and
internally as is appropriate to them, meaning, the intent behind י"נ הזילא ןב דוד יכדרמ
them should be for the sake of our Creator, as Chazal say (Gemara
Nedarim 62a), that things (mitzvot) should be done for the sake
of the Creator. By virtue of this (of beautifying the mitzvot) our Wishing him good health
plantings will be similar to those of HaKadosh Baruch Hu. This long life and happiness
concept is alluded to in the Torah (Bamidbar 24:5) “How beautiful
are your tents, Yaakov, etc., like Aloe planted by Hashem in Gan
Eden,” as Rashi explains in his commentary there).
Ruth Jemal and family
Therefore, everyone who is conscientious should take care to
accept the responsibility of disciplining his speech, to guard his
mouth and his tongue and not defile his lips with words that are
forbidden. They must set aside a small amount of time each
day and reflect on whether or not his speech was appropriately
disciplined.
The Gemara Chulin (105a) alludes to this concept as follows:
“Shemuel said: I am like vinegar the son of wine relative to my
father. My father used to review his assets twice daily and I
review them only once daily. It would be very difficult \ strained
to explain this statement in its plain meaning and to categorize
him (Shemuel) as “vinegar,” the son of “wine,” because he was
not so meticulous in his deeds and reflect on them that perhaps

15 14 החיתפ םייח ץפח .יוּארָָכּ םרְָמוֹשׁ הרימשה תבוח סרטנוק .]םָשׁ י"ִשּׁרַ שׁוּרֵפְכוּ ,ןדֵֶע ןַגְבּ - "'ה עַטָנ םיִלָהֲאַכּ .הֶז ןיֵעְכּ ןֵכּ םַגּ הֶיְהִי ,תוֹפָיַּה תוֹעיִטְנַּה ןֵכּ םַגּ וּחְמְצִי םירִָדְנ( ל"ַזֲח וּרְמָאֶשׁ וֹמְכוּ ,םָלֳעָפּ םֵשְׁל הָנָוַּכַּה וּנְיַהְדּ ,ןֶגֹהַכּ םוּשִּׁמ ,ןִיַי ןֶבּ ץֶמֹחְכּ ו