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'ח קרֶֶפּ
ח קרפ
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םייח ץפח
Chafetz Chayim .הֵּמּקְַל רֵאָבְנ רֶשֲׁאַכּ הרימשה תבוח סרטנוק .הרָיִמְשַּׁה תַבוֹחֵמ תוֹאְצוֹיַּה תוֹלֲעַמ הרְֵשֶׂע שֵׁשׁ לֵצָנִּיֶּשׁ דָחֶא ַעוּבָשׁ וּלִּפֲא יוּצָמ וֹניֵא ,הרָיִמְשַּׁה תַבוֹח וֹשְׁפַנ לַע לֵבּקְַמ ןיֵאֶשׁ ןַמְז לָכּ ,םיקִלֱֹא ארְֵי אוּה םִא וּלִּפֲא ,רוּבִּדּ
Kuntres Chovat HaShemirah הרימשה תבוח סרטנוק
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6 chapter ח קרפ
text (Tehilim 34:13-14) “Who is the person who desires life אקְָלָס ערָָה ןוֹשָׁלְבּ :הָשׁקְַמוּ[ .ערָָה ןוֹשָׁלְבּ םָלֻּכְו ,תוֹירֲָעַבּ
(in Olam Haba), who loves days to see good (in this world as 4
well)? (Answer) “Guard your tongue from ‘bad’.” This amulet is :ם"ַבְּמרַָה בַתָכּ רָבְכוּ .ערָָה ןוֹשָׁל קַבֲאַבּ יֵנַּשְׁמוּ ?ךְָתְּעַדּ
better than all possible amulets that people search for to achieve .]וֹמְצַע ערָָה ןוֹשָׁלִּמ םיִלוֹצִּנ הֶיְהִנֶּשׁ יאַוְלַה
success. This concept is similarly related in the 2 part of Sefer
nd
Tanna De’Vei Eliyahu, that often man’s own actions cause his ,םָדָאָה לֶשׁ ויָתוֹנוֲֹע ןוֹבְּשֶׁח הָלְעַמְל אָבֶּשְׁכּ ,ןֵכּ םִאְו
own downfall.
םֵה ,תוֹרוֹדּ הָעָבּרְַא דַע ויָתוֹבֲא ןוֲֹע ןוֹבְּשֶׁח הֶזָל ןיִפרְָצְמוּ
I will also quote the words of the Rambam as they appear at the
end of the Laws Pertaining to the Impurity of the Tzara’at (at יִמוּ ,דָחֶא גרְֵטקְַמ ארְָבִנ ןוָֹע לָכִּמֶּשׁ ַעוּדָיְו .דֹאְמ דֹאְמ ןיִבּרְֻמ
the end of the 16 halacha), that his words pierce (the darkness) לַע רֹבֲעַל אלֶֹּשׁ ,קֵזַּחְתִמ ןֵבַּהֶשְׁכּ לָבֲא ?םָדְּגֶנ דֹמֲעַל לוֹכָי
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like a fiery torch, as follows: “This change that occurred in the
clothing and in (on the walls of) the house (of one who spoke תוֹנוֲֹעָה ויָלָע ןיִליִטַּמ ןיֵא ,ויָתוֹבֲא וּרְבָעֶשׁ תוֹנוֲֹעָה ןָתוֹא
Lashon Hara) that the Torah characterizes as “Tzara’at” is not a תַבוֹח ויָלָע לֵבּקְַמֶּשׁ יִמ ,ןֵכּ םִאְו .תוֹרוֹדַּה תַעַבּרְַא לֶשׁ
natural phenomenon but rather was an incredible (supernatural)
sign given to Israel, whose purpose was to warn them against לָכִּמ יקִָנ ,ןֶהיֵלֲע רֹבֲעַל אלֶֹּשׁ ,וֹמְצַע תֶא רֵמוֹשְׁו הרָיִמְשַּׁה
speaking Lashon Hara. The walls of the home of one who
spoke Lashon Hara would change (would become afflicted with ויָתוֹבֲאַל אוּה ךְוּרָבּ שׁוֹדָקַּה לֹחְמִי וֹתוּכְזִבּ יאַדַּוְבוּ .הֶלֵּא
Tazra’at). If this man repented, the walls of the house would ליִבְשִׁבוּ .אָבַּא הֶכַּזְמ ארְָבּ :).ד"ק ןירִדְֶהְנַס( םרָָמֲאַמְכוּ ,ןֵכּ םַגּ
revert back to their original state. If this man persisted in his evil
until the house would be destroyed, then the leather coverings דֵכָלִּהְל אלֶֹּשׁ ,קֵזַּחְתִהְל םָדָאָל ןֵכּ םַגּ יוּארָ ,דַבְלִבּ הֶז טרְָפּ
that he sleeps on (would become afflicted with Tazra’at). If this .רוּבִּדַּה ַחֹכְבּ
man repented, they would be purified. But if he persisted in
his evil until they were burnt, at that point the clothes he wears שֵׁיֶּשׁ רָבָדּ לָכֶּשׁ ,םיִאוֹר וּנָא םָלוֹעָה יֵנְיְנִעְבּ הֵנִּהְו .גי
would change (would become afflicted with Tzara’at). If this man
repented, they would be purified. But if he did not repent until they טַעְמ וּנֶּמִּמ שֵׁיֶּשׁ לָכְו ,ךְָכּ לָכּ רקָָי וֹניֵא ,הָבּרְֻמ הָדִּמ וּנֶּמִּמ
were burnt, at that point his skin would be afflicted with Tzara’at
and he would be separated (from society) and isolated (all alone) איִה תֶשֹׁחְנ :ןוֹגְכּ .תוֹיּרְִבַּה יֵניֵעְבּ רקָָי אוּה ,תוּאיִצְמַּבּ
until he no longer engaged in the conversations of evil people, טַעְמ שֵׁיֶּשׁ ,בָהָזְו .תֶשֹׁחְנִּמ רקָָי אוּה ףֶסֶכְו ,לֶזרְַבִּמ הרָקְָי
namely, mocking and Lashon Hara. Regarding this the Torah
warns (Devarim 24:8-9) “Protect yourselves from the affliction ,תוֹריִאְמַה תוֹבוֹט םיִנָבֲאַו .ףֶסֶכִּמ רֵתוֹי רקָָי אוּה ,םָלוֹעָבּ
of Tzara’at, remember what Hashem your Gd did to Miryam.” יֵנְיְנִעְבּ אוּה ןֵכְו .דֹאְמ ארָוֹנ ןיִוָשׁ ,לָלְכּ תוֹיוּצְמ ןָניֵאֶשׁ
The text is coming to say to think carefully about what happened
to Miryam the prophetess who spoke about her brother. She was .רוּבִּדַּה יקְֵלֶח לָכּ ןֵקַּתְיֶּשׁ ,םָדָא לָלְכּ יוּצָמ וֹניֵא ,תוּיִּנָחוּר
older than him. She raised him on her lap. She risked her life רוּבִּדּ יקְֵלֶח לָכִּמ ןיִדַּכּ רוּבִּדַּה ַח ֹּכ רֹמְשִׁיֶּשׁ ,םָדָא אֵצָמִּי םִאְו
to save him from the water (in confronting Pharaoh’s daughter).
She did not speak disparagingly of him, but rather her mistake וּהֶז ,ךְרַָבְּתִי 'ה לֶשׁ ויָתוְֹצִמ וֹלְצֶא םיִביִבֲחֶשׁ יֵנְפִּמ ,רוּסָאָה

85 88 ו קרפ םייח ץפח הרימשה תבוח סרטנוק .וֹנוֹשְׁל ןאָכּ דַע ,)שׁוֹדָקַּה ַח ּ ֹכַה שָׁלֱחֶנ לוֹכָיְבִכְו ,וֹבּ הֶכוֹז םָדָאָה ןֶבּ ןיֵאְו ,שׁוֹדָקַּה אוּהַה רוּבֵּדַּל םיִאְמַּטְמוּ םֵהָה םיִאֵמְטַּה םירִוּבִּדַּה תֶא הֶלֵּאָה תוֹאֵמְטַּה תוֹחוּר תוֹמיִדּקְַמ ,םיִשׁוֹדקְ םירִוּבִּד