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                                              .לֹזְגִלְו
                                             ו קרפ
                                               םייח ץפח
                                   Chafetz Chayim    הרימשה תבוח סרטנוק   )אָבַּה םָלוֹעָבּ( םיִיַּח ץֵפָחֶה שׁיִאָה יִמ" :)ד"י-ג"י ד"ל םיִלִּהְתּ(   ארָקְִדּ הֵּטָשְׁפּ אוּה תֶמֱאֶבוּ .וֹנוֹשְׁל ןאָכּ דַע ,םָדָא ידֵיִבּ   רָסְמִנַּה ,יִנָע אוּה ירֲֵהַו ,תַערַָצְכּ תוּיִּנֲעָה הָלוּקְשׁ )ןֵכּ( ,ןיִא   :םֶהָל רַמָא ?תַערַָצ אוּה ער
                              Kuntres Chovat HaShemirah                                                              הרימשה תבוח סרטנוק
                                       5  chapter                                                                            ד קרפ
                                        th
               good in the eyes of Hashem since they left the land to live outside                 םירִָדֲחַבּ  םָשׁ  םיִנְסְכַאְתִמַּה  ןָתוֹא  לַע  הָיוּנְבּ  אָיְנַסְכַאָה
               of Eretz Yisrael.  Immediately following that he was punished as
               were his sons (who also died) and the only family member left                       .וּנֵנָיְנִעְבּ שָׁמַּמ אוּה ןֵכְו .םֶהֵמ איִה יִתוּיַּח לָכְו ,םיִיִּמיִנְפַּה
               was Naomi, and she became destitute.
                                                                                                   םִיַברְָקַּה - הֶז תַחַתְו .ַח ֹּמַבּ הָּנָכְּשִׁמ - םָדָאָבֶּשׁ תרֶֶבּדְַמַה שֶׁפֶנ
               From all of this, man must think carefully, especially in times                     ,םִיַלְגרַָה - הֶז תַחַתְו .לָכֲאַמַּה יֵנְיְנִע אוּה םָשֶּׁשׁ ,םָדָאָבֶּשׁ
               of Divine Anger, about not doing anything that would cause his
               name to be mentioned On High for “bad,” for example, at the                         ,תרֶֶבּדְַמַה שֶׁפֶנ אוּה םָדָאָבֶּשׁ רָקִּעָה .םֶהיֵלֲע דֵמוֹע םָדָאָהֶשׁ
               moment man speaks badly about his fellow Jew.  The Midrash
               Mishle relates this concept (11:22) in explanation of the pasuk                     לֵלַּהְל  םָדָאָה  לַכוּי  הָּבֶּשׁ  ,םָלוֹעָל  אָבּ  םָדָאָה  הָּליִבְשִׁבֶּשׁ
               (Mishle 11:27) “One who seeks bad for his friend brings it upon                     םָדָא" :)'ז 'ה בוֹיִּא( ביִתְכִדּ וֹמְכּ .וֹתרָוֹתּ דֹמְלִלְו ךְרַָבְּתִי 'הַל
               himself” as follows:  If you see someone speaking badly about a
               fellow Jew, know that the Attending Angels are speaking badly                       ,הֶפּ לַמֲעַל אוּהְדּ ,):ט"צ ןירִדְֶהְנַס( ל"ַזֲח וּרְמָאְו ,"דָלּוּי לָמָעְל
               about  him  before  HaKadosh  Baruch  Hu,  as  David  HaMelech                      אוּה ,ףוּגַּה תוֹח ֹּכ םיקִיִזֲחַמֶּשׁ םירִָביֵאָה לָכְו .הרָוֹתּ אוּהֶשׁ
               writes  in  Tehilim  (7:17)  “His  (bad)  deeds  will  come  back  to
               his head (to haunt him).” However the opposite is also true.  If                    ,וֹכְּפֶהְבּ ל ֹּכַה ןיִשׂוֹע וּנָא ,םיִבּרַָה וּניֵתוֹנוֲֹעַבוּ .הָּליִבְשִׁבּ קרַ
               one’s nature is to speak well of his fellow Jew, as that pasuk                      לָכֲאַמַּה יֵלְכּ תוֹדוֹא אוּה וירָוּבּדְִו שֶׁפֶנַּה תוֹנוֹיֲערַ לָכֶּשׁ
               relates (Mishle 11:27) “One who seeks good (for others) invokes
               Hashem‘s favor,” if you see a person speaking well of his fellow                    וֹשׁארֹ דַעְו וֹלְגרַ ףַכִּמ ףוּגַּה תֶא שׁיִבְּלַהְל ויָשׁוּבְּלַמ תוֹדוֹאְו
               Jew,  even  the  Attending  Angels  will  speak  his  merit  before                 .תוֹאָנ תוֹרידְִבּ רוּדָלְו םיִאָנ םיִלָעְנִמוּ םיִאָנ םיִשׁוּבְּלַמְבּ
               HaKadosh  Baruch  Hu.    Regarding  this,  it  is  written  (Shemot
               33:19) “and I will be gracious to those who are gracious and I                      ךְֶפֵה ,ףוּגַּה ירְֵביֵא לָכְל תֶשֶׁמַּשְׁמ איִה שֶׁפֶנַּה ,רָבָדַּה לַלְכּ
               will be merciful to those who are merciful” (because HaKadosh                       איִה םִא ,ָהיֶתוֹדוֹא רָקִּעְבּ טיִבַּהְל םָדָאָה ךְירִָצֶּשׁ ,ןָוֻּכְמַה
               Baruch Hu extends His graciousness to those who speak well of
               His children).                                                                      תוֹדוֹא הּרָוּבִּדּ ברֹ הֶיְהִיֶּשׁ ,וּנְיַהְדּ ,ןֶגֹהַכּ הּרָוּבּדְִבּ תדֶֶבוֹע

               Furthermore, I will address one more matter and from it man can                     דִוָדּ רַמָאֶשׁ וֹמְכוּ .וֹתרָוֹתּ תוֹדוֹאְו ויָתוְֹצִמ םוּיּקְִבּ 'ה תדַוֹבֲע
               realize the enormous reward one will earn when he is careful to
               protect himself against believing the Lashon Hara he might hear                     ךֶָתרָוֹת יִתְּבַהָא הָמ" :)ז"צ ט"יק םיִלִּהְתּ( םוֹלָשַּׁה ויָלָע ךְֶלֶמַּה
               and especially if he is careful to avoid all forms of forbidden                     הַמ ויָלָע םַיּקְֻמ ,ךְֶפֶהְבּ הֶשׂוֹעָהְו ."יִתָחיִשׂ איִה םוֹיַּה לָכּ
               speech.  The Torah states in perashat Ki Tavoh (Devarim 26:17-
               18) “Today you have distinguished Hashem to be your Gd and                          םירִָשְׂו םיִסוּס לַע םידִָבֲע יִתיִארָ" :)'ז 'י( תֶלֶהקֹ רַמָאֶשּׁ
               to follow  in His ways  and observe His statues and mitzvot…                                      ."ץרֶָאָה לַע םידִָבֲעַכּ םיִכְלֹה
               and  today  Hashem  has  distinguished  you  to  be  His  precious
               people…to  observe  all  of  His  mitzvot.”    Ostensibly  this  was
               already literally written in the Torah, first to observe His mitzvot
               and then the reward that HaKadosh Baruch Hu will pay for the
               observance of those mitzvot.  Rather the intent here is that since





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