ד"סב

Sefer
Beit Yisrael
Fundamental Topics in the service of
Hashem and fulfllment of his mitzvot
by the Chafetz Chayim ZT”L
English translation entitled
Mazal Elul
Translator’s note:
The Chafetz Chayim teaches that galut is a kapparah for the
arrogance of Lashon Hara and that Lashon Hara is a result of the
baseless hatred that exists in society. Today it is obvious that the
galut has gone on too long and is much too bitter. Learning the
words of the Chafetz Chayim and practicing what we learn will
demonstrate to HaKadosh Baruch Hu our intense desire to end
the galut and bring the geulah now.
Chafetz Chayim
Sefer Beit Yisrael
English translation entitled Mazal Elul
© copyright 2013
Mazal Elul Congregation
Yedidya Levy
2017 East 17th Street
Brooklyn, NY 11229
718-627-3795
mazalelul@chafetzchayim.org
http://chafetzchayim.org
All rights reserved
Page layout by
EFI – A.B. Productions, Bnei Brak
ef2003@gmail.com
Cover art: David Benoliel Creative Design
db@davidbenoliel.com
718-207-2125
Web design: Liad Maccabi
www.5townscpa.com
516-336-9829
Printed in Eretz Yisrael
ISBN 978-1-4507-8195-4
Distributed by the
Mazal Elul Congregation
www.chafetzchayim.org
ד״סב
Rabbi Eliezer Harari
365 Avenue O
Brooklyn, NY 11230
I have seen the English language translation written by one of my
students, Yedidya Levy, of the Chafetz Chayim’s Sefer Beit Yisrael. I can
attest he has worked very hard for many years compiling the translations
of the entire Sefer Chafetz Chayim, Sefer Shemirat HaLashon, Sefer
Ahavat Chessed and several other works of the Chafetz Chayim. This
work is being done leIluy Nishmat his daughter as a service to the entire
community, men and women alike, who are not fuent in Hebrew and yet
need to know the mussar of Shemirat HaLashon and the laws of Esurei
Lashon Hara and Esurei Rehcilut, in order to avoid the pitfalls that come
from inappropriate and forbidden speech.
The effort that has gone into the publishing of these translations is
substantial and I am confdent this Sefer will be very useful to all those
who read it, and that the public will greatly beneft from learning the
mussar of these sefarim. May the labors of Rav Levy and the Rabbis who
help him and guide him bear fruit in disseminating the holy words of the
Chafetz Chayim to a broad English-speaking public. My Beracha to Rav
Levy is that the publication of this sefer should lead to the publication of
the translations of many other works of the Chafetz Chayim and its merit
should stand for his family and for the entire community.
Rosh Chodesh Eyyar 5773
III
ÌÈÈÁ ıÙÁ
χ¯˘È ˙È· ¯ÙÒ
IV
Chafetz Chayim
Sefer Beit Yisrael
V
ÌÈÈÁ ıÙÁ
χ¯˘È ˙È· ¯ÙÒ
VI
Chafetz Chayim
Sefer Beit Yisrael
הכרב בתכמ
ג"עשת תנש ןויס 'י
םיברה יוכזל שפנו בל לכב רוסמ תובוט תודימב רתכומ דמחנהו הלענה רקיה ברה דובכל
י"נ יולה הידידי ברה ה"ה אלפנ ןפואב
בתכנש לארשי תיב רפסה תאצוה י"ע הברתנש םיברה יוכזהל ריקוהלו ריכהל יתאב הנה
םיברה לכויש ידכ הנידמה תפשב םגרותמ וישכעו ל"קוצז םייח ץפחה לודגה ןהכה תאמ
.'ה תדובעב תולעתהלו דומלל שדוקה ןושלב םיריכמ םניאש
םיפתתשמה לכבו םהב םייקתיו ,םיבוטל בוט םילמוגל לומגה לעב םלשיש ךרבמ יננה
תיב ןינב םע ונקדצ חישמ תוארל תוכזלו םהייח ימי לכ דסחו בוט קר ,םיבורמה תואצוהב
. ונימיב הרהמב וניקלא
הבהאו תודידי ישגרב
גרובזניג רזעילא
A letter of Blessing
10
th
of Sivan 5773
In honor of the exalted and precious Rabbi, who is crowned with good
character traits, and is devoted with all his heart and soul to bring merit
to the public in a wondrous way, behold
he is Rabbi Yedidya Levy may his light shine.
I come to acknowledge and honor the increased merit caused to the
public by the publishing of the Sefer Beit Yisroel, which was written
by the Great Cohen the Chafetz Chayim, may the memory of the
holy tzaddik be for a blessing, which has now been translated into the
spoken language of the country in order that the many people who do
not understand the holy language should be able to learn it and elevate
themselves in the service of Hashem.
I would like to bless that the Possessor of rewards should reward those
who do good to those who are good, and they and all those who partnered
in the large costs of the publication of this Sefer should only enjoy good
and mercy all the days of their lives, and may they merit to see the
coming of Mashiach together with the rebuilding of the house of our G-d
speedily in our days.
With feelings of friendship and love
Eliezer Ginsburg
VII
ÌÈÈÁ ıÙÁ
χ¯˘È ˙È· ¯ÙÒ
Regarding the cover photo
We would like to express our heartfelt appreciation to Rabbi
Yisroel Meir Zaks, a grandson of the Chafetz Chayim ZT”L for
giving us a rare (passport) photo of his grandfather for use on the
cover of this sefer.
Passport photo of the Chafetz Chayim Z”L.
Regarding the title – MAZAL ELUL
In his Shabbat derasha at the start of chodesh Elul 5762,
Chacham Asher Hatchuel (the Av Beit Din of the Brooklyn
Syrian community) began by saying it was no accident Chazal
chose the Betulah as that month’s mazal. That choice of
mazal is a paradigm for the approaching month of Selichot, for
preparation towards the Yamin Nora’im and for life in general.
The symbolism is a Chatan yearning to be with his bride, as he
approaches life with gladness and optimism, responsibility and
trepidation. That concept of the mazal of Elul is an approach to
life in all of man’s endeavors. It concisely depicts the framework
of this translation.
VIII
Chafetz Chayim
Sefer Beit Yisrael
דסח תבהא רפס
ונתב תמשנ יוליעל שדקומ
ה"ע הדירפ תב לזמ
This sefer is dedicated
Le’Iluy Nishmat our daughter
Mazal Bat Frieda A"H
A Remembrance of Mazal
A woman’s role in life is to actively partner with HaKadosh
Baruch Hu in sustaining His world by building a family in great
modesty, joyfully nurturing all of its members and implanting
within them lasting values of Torah and Chessed. That constant
effort spans an entire lifetime; nothing comes without her
investment of time and total involvement. Her fulfillment comes
from encouraging her husband to grow and from the pleasure
at watching her children mature with a sense of happiness and
stability that will give them the ability to deal with all of life’s
challenges.
Mazal fulfilled this role and more during her 34 years. She had
a joy for life that anchored her family and touched everyone
because she sincerely loved and cared for them, and in turn they
all loved her. She was the ultimate giver, always pleasant and
helpful, always accepting Hashem’s will without any expression
of personal need or hardship, with charm and grace, with
humor and a fierce dedication for the well being of her young
children. With absolute faith in Hashem she never worried
about tomorrow; she was focused on today and on the good that
could be done today. She knew better than most of us that life
is precious and she would strive not to waste a moment of it.
She was a living Kiddush Hashem and an example of how we all
should lead our lives.
Mazal was born on the 27
th
of Nissan 5732
Mazal’s neshamah returned home on the 27
th
of Elul 5766.
ד"סב
IX
Chafetz Chayim
Sefer Ahavat Chessed
Introduction and Overview to
Sefer Beit Yisrael
Seven years ago in the few days before Shavuot 5766
I journeyed with Hashem to the city of Radin in Belarus
to pray at the kever of the Chafetz Chayim ZT”L for the
life of our daughter, Mazal. The trip was a series of open,
unrelenting miracles which I will leave to another time
to write about. For those miracles and for all of the good
He does for us I would bring a Korban Todah, a sacrifcial
offering of thanksgiving in the Beit HaMikdash. Chazal
teach us (siddur Shacharit) “וניתפש םירפ המלשנו,” “Let the
words of our mouths be in place of the sacrifcial offering of
bulls.” This sefer of the Chafetz Chayim, sefer Beit Yisrael,
is an expression of our profound appreciation to the Boreh
Olam for all of the constant kindness He does for us as
epitomized by Chazal’s words of Teflah and praise in the
Modim of the Shmoneh Esreh: “We give thanks to You, for
it is You, Ado’nai, our G-d, G-d of our fathers forever and
ever…for our lives which are entrusted in Your hand, for
our souls which are held in Your care, for Your miracles that
are with us every day…evening, morning and afternoon…
for Your kindness is never ending – as forever we place our
hope in You.”
Overview: Every sefer or essay or correspondence of the
Chafetz Chayim ZT”L was written with a divine insight
(שדוקה חור) to address a specifc societal problem, communal
matter or individual need in his generation and in ours as
well. Sefer Beit Yisrael consists of a series of ten brief
essays on topics that are basic to the principles of our holy
X
Chafetz Chayim
Sefer Ahavat Chessed
Torah, which when treated casually results in delaying the
Geulah and the arrival of Mashiach.
Chapter one is an appeal to pray all of the Teflot instituted
by Chazal every day with a minyan, to wear Tefllin and
say the Kriyat Shemah as an acceptance of the supremacy
of G-d’s sovereignty
1
over the entire world. The Chafetz
Chayim’s ZT”L elaboration on praying with a minyan
appears at the end of this sefer as Appendix A.
Chapter two speaks to the holiness of the treasured day
of Shabbat gifted to us by HaKadosh Baruch Hu, and
distinguishes between those people who “sanctify Shabbat”
and those who “guard the day of Shabbat.” The Chafetz
Chayim ZT”L writes that without Shabbat observance a
person has completely left the category of being Jewish
2

and causes much ‘bad’ to the entire Jewish people.
Chapter three is an appeal to observe the laws of family
purity; the laws of Niddah and the laws of immersion in
a kosher Mikveh
3
which are at the heart of the purity of
1. On the topic of ‘praying intensely’ please see the 10
th
chapter of the Chafetz
Chayim’s ZT”L Kuntres Likutei Amarim.
2. Quoting the Chafetz Chayim ZT”L in his sefer Ahavat Chessed (part 1,
3
rd
chapter, 3
rd
halacha): One who publicly violates Shabbat has removed
himself from the Jewish people. Quoting from his sefer Nidchei Yisrael,
36
th
chapter (the Shulchan Aruch Orach Chayim 385:3, and the Rambam
– 30
th
chapter of the Laws of Shabbat) regarding both the Shabbat and
the worship of idol gods, each of these two services are equivalent to all
of the other mitzvot of the Torah. The Shabbat is an eternal sign between
HaKadosh Baruch Hu and ourselves. Thus one who violates any of the
other mitzvot is included among Jews who are evil. But one who publicly
desecrates Shabbat is considered as being an idol worshipper; one who
violates the Shabbat and one who worships idol gods are alike in all
respects.
3. Please see the 41
st
chapter of the Chafetz Chayim’s sefer Nidchei Yisrael
entitled “Several fundamental topics related to the laws of Niddah and the
XI
Chafetz Chayim
Sefer Ahavat Chessed
Jewish women and the foundation of the Jewish Nation.
The Chafetz Chayim ZT”L writes that children born from
a woman who immersed in a Mikveh will be conceived
in sanctity and purity, and only then will there be invoked
on these children a holy soul from The Source of Jewish
Souls. But G-d forbid, the sin of intimacy with a Niddah is
punished with Karet – that they will die without children,
G-d forbid, either because children will never be born to
them, or the children born to them will die, G-d forbid.
Chapters four and fve illuminate the greatness of learning
Torah, that all of the mitzvot are not comparable to one word
from the Torah (Yerushalmi Peh’ah, 1:1), and why this is
so; that the Torah is the basis of the continued existence
of the world (Yirmiyah 33:25), and that the light of the
Torah permeates the innermost part of one’s soul and will
physically return this person back to life after he has died.
4
Chapter six is a practical lesson in doing Teshuvah,
5
as
laws of immersing in a Mikveh – as he wrote this chapter specifcally for
women to read.
4. Quoting from the Mazal Elul English translation of the Chafetz Chayim’s
ZT”L sefer Torah Ohr, 7
th
chapter: The intent is that the holiness of the
Torah is not something separate and distinct from the soul of a Jewish
man which could be emptied out and separated from him, rather, it is the
essence of the life of his soul. The Torah in relation to the life-force of a
Jewish man is a comparable to the soul, that just as the life-force imparts
life to a body and when it departs from it life completely departs from this
person, so too the Torah is the life-force of the soul, that without it the
soul is lacking its life and its sanctity to shine with the light of life. So
too have Chazal said regarding the restoration of life to people who died
(Yeshaya 26:19): “Your dew is the dew of light” – Whoever acquired (by
study) the light of Torah, that light of Torah will restore his life after he has
died. Whoever does not have the light of Torah, the light of Torah will not
restore his life (except for the person who sustained \ supported Talmidei
Chachamim, as related in Gemara Ketubot, 111b).
5. Quoting from the Chafetz Chayim’s ZT”L sefer Torat HaBayit, 13
th
chapter:
XII
Forward
Chafetz Chayim
Sefer Beit Yisrael
the end of this bitterly long exile is contingent only on our
doing sincere Teshuvah. The Chafetz Chayim ZT”L asks
that we approach sincere Teshuvah in stages, meaning,
to begin slowly by remedying the power of our mouths
(Shemirat HaLashon), by avoiding all kinds of speech that
are forbidden
6
and guard the sights that one sees (Shemirat
Enayim), and by remedying our actions.
Chapter seven appeals to the Jewish people “And you -
don’t weaken your hand because there is reward for your
efforts” (Divrei HaYamim II, 15:7), as the Chafetz Chayim
ZT”L writes this is a prophecy for later generations at a
time when trust in Hashem is very much weakened by the
onslaught of the secular times. He writes that rather than
despondency this is a time to fortify ourselves and take
strength to our utmost ability to learn Hashem’s Torah
Something more that you must know clearly in the context of Teshuvah; not
to repeat a sin in and of itself does not qualify as an act of Teshuvah, rather,
one must return back to Hashem, meaning, to admit his sins before Him,
to be remorseful for his past sins, and to resolve going forward never to
again repeat it, as it is written (Vayikrah 26:40) “and confess…” and as
it is written (Yeshaya 55:7) “The evil man should abandon his ways and
the sinful man his thoughts – let him return to Hashem,” and encourage
himself to do this Teshuvah now and not later….We ourselves have to learn
a lesson from the Yetzer Hara who many times was vanquished by the Yetzer
HaTov as this man does not want to listen to him in his work, as Chazal
have said (Gemara Sukkah 52b) “A man’s evil inclination overwhelms him
each day and renews itself daily, and returns invigorated using a different
strategy; perhaps this time the Yetzer Hara will be successful in seducing
him.” So too should man behave in this same way. He should not allow
himself to be lax, and he too should think carefully to contrive ways going
forward…as Chazal have said (Gemara Shabbat 104a) “One who want to
purify himself will be assisted by Heaven.”
6. Please see the Chafetz Chayim’s sefer Shemirat HaLashon and Sefer
Chafetz Chayim where the mussar and laws of Shemirat HaLashon are
detailed.
XIII
Forward
Chafetz Chayim
Sefer Ahavat Chessed
and fulfll His mitzvot “because there is reward for your
efforts.”
7
Chapter eight is an encouragement by the Chafetz Chayim
ZT”L to reinforce one’s faith in Hashem and His Torah, as
the level of religious observance has greatly diminished
primarily because of a weakening of one’s faith in Hashem.
8

The Chafetz Chayim Z”L writes that one who reads
“external” \ secular books (media) that implicitly deride
Hashem, His Torah and His Providence are as though they
retain idol gods in their homes, notwithstanding the sin
of time squandered and lost to learning Torah. One who
is truly requesting from Hashem that He send us Eliyahu
HaNavi has the responsibility to destroy from within their
homes and environment those kinds of media (books); as
Kedusha \ sanctity cannot coexist with Tumah \ deflement.
If this lifestyle is corrected then with absolute certainty
HaKadosh Baruch Hu will send us our Redeemer. Kindly
take note of a D’rasha on the subject of Emunah by Rabbi
Eliezer Ginsburg א״טילש which appears at the conclusion
of this sefer in Appendix C. An audio CD of that D’rasha
is enclosed with this sefer.
Chapter nine is comprised of several parts beginning with
a rebuke to society – in particular to the Torah leaders of
a community – not to remain silent or passive in the face
of public laxity in upholding the mitzvot of the Torah
9
-
particularly those mitzvot which are the foundation pillars
7. This topic of strengthening oneself is extensively elaborated by the Chafetz
Chayim ZT”L in his sefer Shem Olam, in “The Gateway to Strengthening.”
8. Regarding this topic, please see the Chafetz Chayim’s ZT”L Kuntres
Tzipitah LeYeshuah.
9. The Chafetz Chayim’s ZT”L elaboration on the specifc topic of rebuke
appears at the end of this sefer as Appendix B.
XIV
Forward
Chafetz Chayim
Sefer Ahavat Chessed
of our faith in Hashem and His holy Torah. In a series of
open letters the Chafetz Chayim ZT”L addresses foremost
the issue of the education of our children in kosher yeshivot;
the letters are directed to the general public, the committees
responsible for funding Jewish education, to the rabbinate
in every city to stay away from confict, to remain cohesive
and to be vigilant in upholding the laws of the Torah, and to
the heads of yeshivot. In this chapter the Chafetz Chayim
ZT”L appeals to people to learn sefer Chafetz Chayim and
sefer Shemirat HaLashon.
10
Chapter ten is an impassioned appeal to the public to wake
up and do Teshuvah. The Chafetz Chayim ZT”L asks us
to pay attention to the devastating natural disasters that are
ever more frequently occurring in the world as a warning to
do Teshuvah.
11
The Chafetz Chayim again urges the pubic
to strengthen the observance of Shabbat, to wear Tefllin as
a sign that we are the servants of Hashem and believe in His
Providence, to avoid the esur of Arayot,
12
to observe the laws
of family purity, to give our children a pure Torah education
as the halacha proscribes, and especially to strengthen our
10. Both of these sefarim have been translated into English as part of the
Mazal Elul series of translations of the Chafetz Chayim.
11. Note the Pacifc Tsunami in 2004 killing a reported 230,000 people; the
2011 earthquake in Japan that ruptured three nuclear power generating
plants releasing deadly nuclear radiation into the atmosphere, more
recently the October 2012 deadly Atlantic hurricane “Sandy” which was
the second-costliest hurricane in American history, the May 2013 monster
tornado that hit Kansas with a reported strength 600 times more powerful
than the atomic bomb dropped on Hiroshima.
12. The laws of relations with women forbidden to men by the Torah. In this
regard please see the Mazal Elul translation of the Chafetz Chayim’s ZT”L
sefer Nidchei Yisrael, chapters 19-25, 41 and 42. These nine chapters have
been published (in English and Spanish) as a stand-alone sefer entitled the
“Laws of Ishut” (“Leyes de Ishut”).
XV
Forward
Chafetz Chayim
Sefer Ahavat Chessed
faith in Hashem. In so doing Hashem will send us our
righteous Redeemer, quickly in our times, Amen.
The English text of this sefer strives hard to render the
translation in a smooth fow of American English that is
idiomatically comfortable, as one would speak to his friend
in ordinary conversation, and at the same time rigorously
accurate to the Hebrew text. The English text is occasionally
footnoted, both to elucidate the text and to point the reader to
other writings of the Chafetz Chayim that address the text in
more detail. Additions to the text that adapt the fow of the
translation to conversational English are rendered in italics.
This English translation presumes a basic knowledge of
Hebrew, as certain Hebrew words that are found in routine
English speech are rendered phonetically (egs., mitzvah).
At this time Sefer Torah Ohr, Torat HaBayit and The Letters
of the Chafetz Chayim are currently in various stages of
production and translation. We pray to HaKadosh Baruch
Hu that He will allow us to successfully publish and have
distributed all of these sefarim, and other sefarim as well of
the Chafetz Chayim ZT”L. A complete list of the writings
of the Chafetz Chayim ZT”L which have been translated
into English in this series of Mazal Elul translations appears
at the end of this sefer.
With heartfelt appreciation we would like to express our
thanks to Rabbi Daniel Harris (Beth Midrash Govoah,
Lakewood, NJ) who toiled to review, correct, edit and who
ultimately brought to fruition this English translation of
the sefer. The source text for the translation is the edition
published by the Poral Ta’asiyot (the Bloom edition).
The technical expertise that goes into the production of
these sefarim is exacting and meticulous. HaKadosh
Baruch Hu has blessed us with the association of several
extraordinarily talented people who worked diligently to
XVI
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Chafetz Chayim
Sefer Ahavat Chessed
produce the sefer that is before you. First and foremost I
would like to acknowledge my good friend and associate
in Bnei Brak, Mr. Efrayim Babbi for his pleasing graphic
layout and production of these sefarim in the Mazal Elul
series of translations of the writings of the Chafetz Chayim
ZT”L. We would like to express our thanks to Mrs. Esther
Ludmir and Rebbetzin Trovitz in Jerusalem for typing the
entire Hebrew text of this sefer, and for their insights into
areas of the text that needed elucidation. I would like to
acknowledge the artistry of David Benoliel for his design of
the cover artwork of these sefarim and to Mr. Liad Maccabi
for his creative web design that provides online reading
access to these sefarim at http://chafetzchaim.org. I would
also like to extend my sincere thanks to the principals of
E.S. Originals inc. and in particular to Mr. Meyer Elnadav
and Mr. Sol Roxas of ESO’s MIS department for their PC
support during the preparation of the manuscript of this
English translation. We would like to further acknowledge
our heartfelt thanks to all of the sponsors of this sefer. These
willing partners of HaKadosh Baruch Hu give generously
and graciously to help promote and disseminate Torah, and
in so doing they fulfll the words of the Navi (Yeshaya 11:9)
“and (it will be a time when) the world will be flled with
a knowledge of Hashem as (vast as) the waters that cover
the seas.”
May the One who is All Good bless them all and repay their
kindness with the Beracha of all good at all times.
Lastly I would like to express my gratitude to my family
and in particular to my dear wife for all of their support,
encouragement and patience in giving me the time to focus
on these works. We pray to Hashem that He will bless them
all with happiness, good health and long life, and that He
will look upon these efforts as an Aliyah for the Neshamot
XVII
Forward
of my father Yaakov ben Leah Z”L, our Tahor V’Kadosh
grandson Yosef ben Sarah Z”L, my mother Mazal bat
Rachel A”H, our mother in law Mazal Tov bat Frieda A”H,
and our beloved precious daughter Mazal bat Frieda A”H.
May Hashem send us our Mashiach quickly and unite
parents with their children in overwhelming joy and praise
to the Creator, Yitbarach, Amen.
Yedidya Levy
הרות ןתמ שדוח, Sivan 5773
Mazal Elul Congregation
Brooklyn, NY
XVIII
Chafetz Chayim
Sefer Ahavat Chessed
Forward
Chafetz Chayim
Sefer Beit Yisrael
The Chafetz Chayim is seated at the entranceway.
XIX
Introduction
ÌÈÈÁ ıÙÁ
χ¯˘È ˙È· ¯ÙÒ
ÌÈÈÈÚ‰ ÔÎÂ˙
‡ ˜Œ¯Œ t (2)
ןיִ לִ פְ תו עַמְ ש תַאיִרְ קו הָלִ פְ ת ןָיְנִ עֵ מ רֵבַדְ מ
· ˜Œ¯Œ t (12)
תָבַ שַה תַ שֻדְ ק רַבְד לַע רֵבַדְ מ
‚ ˜Œ¯Œ t (26)
הָּ ִדנ תַליִ בְ טו הָחָפְ שִ מַה תַרֳהָט ןָיְנִ עֵ מ רֵבַדְ מ
„ ˜Œ¯Œ t (40)
הָרותַה דומִ ל תַלֻדְג ןָיְנִ עֵ מ רֵבַדְ מ
‰ ˜Œ¯Œ t (48)
הָרותַה דומִ ל ןָיְנִ עְב דוע
 ˜Œ¯Œ t (56)
הָבושְ ת ןָיְנִ עְב רֵבַדְ מ
Ê ˜Œ¯Œ t (68)
תוְ קזַחְ תִה ןָיְנִ עְב רֵבַדְ מ
דומע
XX
םינינעה ןכות
Chafetz Chayim
Sefer Beit Yisrael
Table of Contents
(3) 1
st
chapter
Speaking on the topic of prayer, Kriyat Shemah and Tefllin
(13) 2
nd
chapter
Speaking on the topic of the holiness of the Shabbat
(27) 3
rd
chapter
Speaking on the topic of family purity and a Niddah’s
immersion in a Mikveh
(41) 4
th
chapter
Speaking on the subject of the greatness of learning Torah
(49) 5
th
chapter
More on the topic of learning Torah
(57) 6
th
chapter
Speaking on the topic of Teshuvah
(69) 7
th
chapter
Addressing the topic of ‘strengthening’
page
XXI
Contents
ÌÈÈÁ ıÙÁ
χ¯˘È ˙È· ¯ÙÒ
Á ˜Œ¯Œ t (76)
ותָרותְבו םֵ שַהְב הָנומֱאָה ןָיְנִ עְב רֵבַדְ מ
Ë ˜Œ¯Œ t (84)
לֵאָרְ ֹ ִ שי לַלְכִ ל הָחָכוה תודוא רָמֲאַמ
È ˜Œ¯Œ t (112)
הָבושְ תִ ל תורְרועְ תִה !םָדְִרִנ ךְל הַמ
XXII
םינינעה ןכות
Chafetz Chayim
Sefer Beit Yisrael
(77) 8
th
chapter
A statement on the subject of faith in Hashem and His Torah
(85) 9
th
chapter
A statement on the subject of rebuking Jewish society
(113) 10
th
chapter
Why are you sleeping; an encouragement to do Teshuvah
(124) APPENDIX A
Chafetz Chayim-Sefer Shemirat HaLashon
Conclusion of volume 2
An encouragement to pray with a minyan
(125) APPENDIX B
Chafetz Chayim Kuntres Likutei Amarim
3
rd
chapter
A statement on the subject of “Rebuke”
(144) APPENDIX C
D’rasha on Emunah
by Rabbi Eliezer Ginsburg
XXIII
Contents
ÌÈÈÁ ıÙÁ
χ¯˘È ˙È· ¯ÙÒ
‡ ˜Œ¯Œ t
∫ÔÈœlœÙŸ˙» Úà ӟ ÷ ˙à ‡Èœ¯Ÿ˜» ‰ÀlœÙŸz ÔÃÈŸœ ÚÕ Ó ¯Õ aÄŸ Ó
:)ח"י :'ל הָיְ עַ שְי( קוסָפַה לַע ):ז"צ ףַד( ןיִרְדֶהְנַסְב אָ תיִ א
לוכָיְבִ כ אוה־ךורָב־שודָקַהֶ ש ,"םֶכְנַנֲחַל 'ה הֶכַחְי ןֵכָל"
אוהֶ ש ןָויֵכ :אָרָמְגַב ךיִרָפו .ַחיִ שָמַה תַאיִ בְל הֶוַאְ תִ מו הֶכַחְ מ
־תַדִ מ :אָרָמְגַב ץֵרָ תְ מו ?בֵכַעְ מ יִ מ ,םיִ כַחְ מ ונָאְו ,הֶכַחְ מ
.לֵאָרֹ ְ שִי לָכ לַע תֶגֶרְ טַקְ מו תֶדֶמוע איִהֶ ש ,תֶבֶכַעְ מ ןיִדַה
יֵרְ קִ ע הֵבְרַהֶ ש הֶלֵא וניֵ מָיְב םיִ אור ונָא םיִ בַרָה וניֵ תונוֲעַבְד
לֵאָרֹ ְ שִי לַלְכִ מ לודָג קֶלֵחְל רֵ קְפֶה הָֹ שֲעַנ הָ שודְ קַה ונֵ תָרות
אלְו ;םיִ שועֶ ש ןוָעֶהְו אְ טֵחַה לֶדֹ ג תֶא בֵל לַע םיִ מָֹ ש םָניֵאְו
םָ תוא םיִ בְ שוח םָניֵאֶ ש דַע םֶהָב ולְגְרֻה רָבְכֶ ש אָלֶא דוע
.םֶהָל ורְ תֻהֶ ש טַעְ מִ כְו אְ טֵחְל
אלֲה ,לֵאָגִהְל םיִ צור ונָא םיִ מָ תְבו תֶמֱאֶב םִ א הֵנִ הְו
וניֵ שֲעַמְב ןֵנובְ תִהְלו וניֵכָרְד ֹ שֵפַחְל םֶדֹ קִ מ ונָא םיִ חָרְכֻמ
.תֶלֹ כְיַה לָכְב םָטֲעַמְלו םֶהֵ מ קֵחַרְ תִהְל תואְרִ לְו ,םיִ עָרָה
אל םִ א יִ ל יוא ,רַמֹ א םִ א יִ ל יוא :יִ שְפַנְל יִ תְרַמָא לָבֲ א
־יֵנְב וניֵחַא תֶא רֵרועְל הֶצְרֶא םִ א ,ונְיַה ,רַמֹ א םִ א .רַמֹ א
תֶא םֶהיֵנְפִ ל ַעיִ צַהְל חָרְכֻמ הֶיְהֶא אלֲה ,הָבושְ תִ ל לֵאָרֹ ְ שִי
א קֶרֶפ
2
Chafetz Chayim
Sefer Beit Yisrael
Chafetz Chayim Sefer Beit Yisrael
1
st
chapter
Speaking on the topic of prayer, Kriyat Shemah
and Tefllin.
The Gemara Sanhedrin (97b) relates the following in commentary
on the pasuk (Yeshaya 30:18) “Therefore Hashem waits to grant
you favor,” that HaKadosh Baruch Hu – as if to say – waits and
yearns for the coming of the Mashiach. The Gemara there asks
– “Since He is waiting, and we are waiting, who is causing the
delay?” The Gemara answers – “It is the Attribute of Strict Law
that stands and prosecutes against the Jewish people,” that because
of our many sins we see in these times many of the fundamental
principles of our holy Torah have become trivialized by a large
segment of the Jewish Nation, and they do not pay attention to
the profound enormity of the sin they are committing. Moreover,
they’ve already become accustomed to this to the point where
they don’t think of them as being sins at all, and they believe it is
virtually permitted to them.
Now if we truly and honestly want to be redeemed from this exile,
we must frst be introspective about the way we live our lives (lit.
examine our ways) and think carefully about our evil actions, and
see to it to distance ourselves from them and minimize them with
all of our abilities.
I’ve thought about this and said to myself – “Woe unto me if I
say, woe unto me if I don’t say,” meaning, if I want to arouse
our Jewish brothers to do Teshuvah I would necessarily have
to display before them the vast number of sins they have
1st chapter
3
ÌÈÈÁ ıÙÁ
χ¯˘È ˙È· ¯ÙÒ
'ה קיִדַצ יִ כ לֹ כַה ואְרִי זָאְו ,םֶהָב םיִ לָ שְכִנֶ ש תונוֲעָה יובִר
ונאָטָח יִ כ ,'הֵ מ אוה וניֵלָע תואָבַה תורָצַה לָכְו ,ויָכָרְד לָכְב
,רַמֹ א אל םִ א ,ךֶפֶהְלו .לֵאָרֹ ְ שִי לַלְכִ ל דובָכ הֶז ןיֵאְו ,ול
יֵדְי־לַע בַבֻסְי - םֶהיֵלֲע בוט ץיִ לְ מַהְל תֶלֹ כְיַה לָכְב הֶצְרֶאְו
הֶֹ שועֶ ש ,םולָ שְו סַח ,אוה־ךורָב־שודָקַה לַע תֶמֹ עְרַ ת הֶז
ןיֵא :רֵ עַ שְל ןיֵא תוקוצְ מַהְו תורָצַה לֶדֹ ג הֵנִהְד ,ונָמִ ע הָלְוַע
־שודָקַהְו ,םולָ שְו סַח ,הָעָרָה וב הָעְגָנ אלֶ ש לֵאָרֹ ְ שִיְב תִיַב
קֹ תְ שִנ םִ א ןֵכְו .ונֶמִ מ ןִיַע םיִ לֲעַמו לֹ כַה הֶאור אוה־ךורָב
,ןיִדְל םיִ עָבְ תִנ הֶיְהִנ אלֲה ,לֵאָרֹ ְ שִי לַלְכִ ל ַחיִ כונ אלְו לָלְכ
איִ בָנַה רַמֲאַמ ונְ מַיִ ק אלְו לֵאָרֹ ְ שִי לַלְכִ ל ונְחַכוה אל ַעודַמ
."םָ תאֹ טַח בֹ קֲעַי תיֵבְלו םָעְ שִ פ יִ מַעְל דֵגַה" :)'א :ח"נ הָיְ עַ שְי(
םָעָהְל זֵרָזְל אוהְו ,יִ עָצְ מֶא ךֶרֶד חַקִ ל יִ לְצֶא םַכְסֻה ןֵכ־לַעְו
םֵ שַה תַדובֲע יֵנְיְנִ עְב םיִ שָרָ ש םֵהֶ ש ,םיִדָחֲא םיִנָיְנִ ע לַע
אָליֵ מִ מ ןַקֻתְי ,ולֵא םיִנָיְנִ ע ןֵ קַ תְנ רֶ שֲאַכְו ,ויָ תווְצִ מ םויִ קְו
:יִ לֵחָה רֶ שֲא הֶזְו .םֵ שַה תַרְזֶעְב םיִנָיְנִ ע הֵבְרַה
םָלועָה םיִרָבְד הָ שלְ ש לַע :)'א קֶרֶפ( תובָאְב אָ תיִ א
.םיִדָסֲח תוליִ מְג לַעְו הָדובֲעָה לַעְו הָרותַה לַע ,דֵ מוע
,הָיְרַכְז ,יַגַח אלֲה ,שָדְ קִ מַה לַטָב םיִ בַרָה וניֵ תונוֲעַבֶ ש ףַאְו
הָלודְגַה תֶסֶנְכ יֵרָיְ שו ,םיִנורֲחַא םיִ איִ בְנ ויָהֶ ש ,יִ כָאְלַמ
:)'ג :ד"י ַעֵ שוה( ביִ תְכִדְכ ,ןָבְרָק םוקְ מִ ב תולִ פְ ת ונָל ונְ קִ ת
."וניֵ תָפְ ש םיִרָפ הָמְלַ שְנו"
אוה הָכֻרֲאַב רֵאָבְל אובָא םִ א הָלִ פְ תַה ןַיְנִ ע לֶדֹ ג הֵנִ הְו
דַע ל"ַזֲח יֵרְ מַאַמ הֵבְרַה הֶז לַע םָנְ שֶי יִ כ רָ שְפֶא יִ אֶ ש רָבָד
א קֶרֶפ
4
Chafetz Chayim
Sefer Beit Yisrael
committed, and then everyone would see that Hashem is justifed
in everything He does, and that all of the sufferings that come
upon us are from Hashem because we have sinned against Him;
and this would not be respectful to the Jewish people. In an
opposite sense if I don’t say anything, and I try with all of my
abilities to advocate good for them, this will be the cause for
provoking complaints by the Jewish people against HaKadosh
Baruch Hu, G-d forbid, as though, G-d forbid, He has perpetrated
injustices against us, given that the enormity of these sufferings
and bad happenings are beyond measure. There is not one Jewish
family that has not been touched by disaster \ evil, G-d forbid,
and HaKadosh Baruch Hu sees all of this and (it seems like He)
closes (lit., hides) His eyes from us. But on the other hand if we
are completely silent and don’t reprimand the Jewish people we
will be held accountable at the time of our judgment: Why didn’t
we rebuke the Jewish people and not fulfll the statement of the
prophet (Yeshaya 58:1 “Tell My people their intentional sins, and
the House of Yaakov their unintentional sins.” Therefore I’ve
decided to take a middle path, namely, to arouse the people on a
few topics that are the foundations of the service to Hashem and
the fulfllment His mitzvot, and when these matters are rectifed
then automatically many other issues will also be corrected with
Hashem’s help. This is the task that I’ve set for myself.
The Mishnah in Avot (1:2) relates the following: “The continued
existence of the world is dependent upon (lit., the world stands
on) three things: On the Torah, on service to Hashem (namely, on
the study of Torah and the fulfllment of mitzvot) and on kindness
\ Chessed. Even though – because of our many sins – the Beit
HaMikdash is no longer existent, nevertheless, the prophets
Chagai, Zecharia and Malachi, who were the last of the prophets
and the remnants of the Men of the Great Assembly, instituted for
us prayer in place of offerings, as related in the pasuk (Hoshea
14:3) “Let our lips (i.e., prayers) substitute for (the sacrifcial
offerings of) bulls.”
Now, the enormity of this topic of prayer is so vast that to
explain it in detail is impossible since the many statements of
1st chapter
5
ÌÈÈÁ ıÙÁ
χ¯˘È ˙È· ¯ÙÒ
םֶהָב שֵיֶ ש םיִרָמֲאַמ הֶזיֵא הֹ פ קיִ תְ עַא לָבֲא ,רֵ עַ שְל ןיֵא
.ןָיְנִ עָה לֶדֹ ג תֶא תואְרִ ל
הֶז - )ו"ט :'א תֶלֶהֹ ק( "ןֹ קְ תִ ל לַכוי אל תָוֻעְ מ" :אָרָמְגַב אָ תיִ א
לֵ טִ בֶ ש וא ,תיִרֲחַ ש לֶ ש וא תיִ בְרַע לֶ ש עַמְ ש־תַאיִרְ ק לֵ טִ בֶ ש
הָבַר־שָרְדִ מְב אָ תיִ א דוע .תיִרֲחַ ש לֶ ש וא תיִ בְרַע לֶ ש הָלִ פְ ת
םיִרָבְד םֶכָמִ ע וחְ ק" :)'ג :ד"י ַעֵ שוה( קוסָפַה לַע הֶוַצְ ת תַ שָרָפ
,ואְ טָח םיִ איֹ ִ שְנַה :םיִרְ מוא לֵאָרְ שִיֶ ש יִ פְל - "'ה לֶא ובושְו
רַמָא .ןָבְרָק ונָל ןיֵא ונָא ;םֶהָל רֵפַכְ תִ מו ןָבְרָק םיִ איִ בְ מו
םיִרָבְד ןיֵאְו ,שֵ קַבְ מ יִנֲא םיִרָבְד :אוה־ךורָב־שודָקַה םֶהָל
וכְב :םֶהָל רַמָא !םיִ עְדוי ונָא ןיֵא :ול ורְ מָא .הָרות אָלֶא
,םָ תוא יִ תיִדָפ הָלִ פְ תִ ב אל םֶכיֵ תובֲא יִ כְו .יַנָפְל ולְלַפְ תִהְו
;"הָדֹ בֲעָה ןִ מ לֵאָרֹ ְ שִי יֵנְב וחְנָאֵיַו" :)ג"כ :'ב תומְ ש( רַמֱאֶנֶ ש
,יֵוֱה ?םיִ סִנ םֶהָל יִ תיֹ ִ שָע הָלִ פְ תִ ב אל יִ כְו ,ַעֻשוהְי יֵ מיִ בו
.םיִרָבְד אָלֶא ,תונָבְרָק אלְו חַבֶז אל ,שֵ קַבְ מ יִנֲא ןיֵא
ץֵפָח אוה־ךורָב־שודָקַה ןיֵא :אָמוחְנַ ת־שַרְדִ מְב אָ תיִ אְו
.םֵלְבַקיִו ויָנָפְל ולְלַפְ תִיֶ ש שֵ קַבְ מ אָלֶא ,הָיִרְב לָכ בֵיַחְל
ומִ ע תושֲעַלְו הָלִ פְ תִ ב תונָעֵהְל יאַדְכ םָדָא ןיֵא ולִ פֲאַו
הֶֹ שוע יִנֲא םיִנונֲחַ תְב הֶבְרַמו לֵלַפְ תִ מֶ ש ןָויֵכ אָלֶא ,דֶסֶח
יֵרְ מַאַמ הֵבְרַה םיִ שָרְדִ מו אָרָמְגַב םיִ אָצְ מִנ דועְו .ומִ ע דֶסֶח
,םיִ בַרָה וניֵ תונוֲעַבו .הָלִ פְ תַה ןַיְנִ ע לֶדֹ גִ מ םיִרְבַדְ מַה ל"ַזֲח
לֵאָרֹ ְ שִי־יֵנְב וניֵחַאֵ מ לודָג קֶלֵחְל רֵ קְפֶה הָֹ שֲעַנ הֶלֵא וניֵ מָיְב
,תיִרֲחַ ש קַר םיִ לְלַפְ תִ מ םָניֵאֶ ש םָנְ שֶי :הָלִ פְ תַה ןַיְנִ ע
אלְו תיִרֲחַ ש אל ,לָלְכ םיִ לְלַפְ תִ מ םָניֵאֶ ש הֵבְרַה םָנְ שֶיְו
א קֶרֶפ
6
Chafetz Chayim
Sefer Beit Yisrael
Chazal regarding it are beyond counting. However, I will quote
here a few of those statements and from them one can see (i.e.,
understand) the enormity of its importance.
The Gemara (Berachot 26a) states “Something crooked cannot
be made straight” (Kohelet 1:15) refers to one who did not fulfll
his obligation of Kriyat Shemah of Arbit or Shacharit, or omitted
the evening prayer (Arbit) or the morning prayer (Shacharit).”
Moreover, the Midrash Rabbah in perashat Teh’tzaveh expounds
on the pasuk (Hoshea 14:3) “Take words with you and return back
to Hashem” – since Israel said: “The tribal leaders sinned and
subsequently brought offerings and were atoned; we don’t have
offerings” (i.e., there is no Beit HaMikdash at this moment).”
HaKadosh Baruch Hu said to them – “I desire ‘words,’ and
‘words’ specifcally means Torah.” They said to Him – “We
don’t know (Torah).” He said to them – “Cry, and pray before
Me. Did I not redeem your forefathers because of prayer,” as it
states (Shemot 2:23) “and the Jewish people groaned because of
the unrelenting pressure of work (slavery).” Additionally, in the
epoch of Yehoshua – “Did I not do miracles for them because of
their prayers!? Thus, I do not want offerings or sacrifces, I only
want your prayers.”
The Midrash Tanchumah relates the following (Midrash
Tanchumah 41, perashat Tazriah, paragraph #9) “HaKadosh
Baruch Hu does not want to indict any creation; rather, He asks
only that they pray before him and He will accept those Teflot.
Even if this man was not at a level where his prayers should
be answered or that Chessed \ kindness should be extended to
him, but because he prays to Me and his supplications are many
(i.e., he is pouring out the troubles of his heart to Hashem) then
I will do kindness with him.” Moreover, many statements of
Chazal are found in the Gemara and Midrash that talk about
the enormity of this topic of prayer, yet because of our many
sins, nowadays the concept of Teflah \ prayer before Hashem
has been trivialized by a large segment of our Jewish brothers.
Some only pray Shacharit, and there are those who don’t pray
at all, not Shacharit, and not Mincha, and not Arbit. And even
1st chapter
7
ÌÈÈÁ ıÙÁ
χ¯˘È ˙È· ¯ÙÒ
הֵבְרַה ואְצְ מִנ ,םיִ לְלַפְ תִ מֶ ש םָ תואֵ מ ולִ פֲאַו .ביִרֲעַמו הָחְנִ מ
יֵדְכ תֶסֶנְכַה־תיֵבְל םיִ כְלוה םָניֵאְו םָ תיֵבְב םיִ לְלַפְ תִ מֶ ש
.דֹ אְ מִ ל לודָג ונָיְנִ עֶ ש ,רובִ צְב לֵלַפְ תִהְל
לֵ טַבְ מ ,תיִרֲחַ ש לֵלַפְ תִ מ וניֵא םִ אְד ,םֵרוג הֶזְו הֶזְד ַעודָיְו
תוכְלַמ לֹ ע תַלָבַקְו עַמְ ש־תַאיִרְ ק לֶ ש הֹ ֵ שֲע תַוְצִ מ ןֵכ־םַג
דָחֶא איִהֶ ש ,ןיִ לִ פְ ת תַוְצִ מ הֶז יֵדְי־לַע לֵ טַבְ מ םַגְו ,םִיַמָ ש
־שודָקַה ןיֵבֶ ש ]ןיִ לִ פְ ת ,הָליִ מ ,תָבַ ש[ תותוא הָ שלְ שִ מ
'ה יֵדְבַע ונְחַנֲאֶ ש תוא םֵהֶ ש ,לֵאָרֹ ְ שִי םַע ןיֵבו אוה־ךורָב
,ךַרָבְ תִי ומְ ש אוהֶ ש ,י"ַדַ ש םֵ ש יִ כ ,ץֶרָאָהְו םִיַמָ שַה יֵ קלֱא
דֵרומ אָרְ קִנ ןיִ לִ פְ ת ַחיִנַמ וניֵאֶ ש יִ מו ,ןיִ לִ פְ תַב קוקָח
,ליִדְבַהְל ,גוהָנֶ ש ומְכו[ אוה־ךורָב־שודָקַה לֶ ש ותוכְלַמְב
םיִ אְ שונ ךֶלֶמַה יֵ תְרָ שְ מו םיִדָבֲעָה לָכֶ ש ,םָלועָה תומֻאְב
םֵה יִ כ לֹ כַל תואְרַהְל ,)עֶדְראָקאָק( הָכולְ מַה תוא םֶהיֵדְגִ ב לַע
יֵדְבַעֵ מ דָחֶא לֵצַעְ תִיֶ ש אֵצָמִי םִ אְו .ךֶלֶמַה יֵ תְרָ שְ מִ מו יֵדְבַעֵ מ
,שֵנָעֵי שונָע אלֲה ,'עֶדְראָקאָק'ַה תֶא ויָלָע תאֵ שָל ךֶלֶמַה
ותוא הֶזַבְ מֶ ש לֹ כַל הֶאְרַמֶ ש יֵנְפִ מ ,ותוכְלַמְב דֵרומ אָרְ קִנְו
אָרְ קִנ ןיִ לִ פְ ת תַוְצִ מ לֵ טַבְ מַה לָכְו .]ודובְכִ ב רֵ מַיְ תִ מ וניֵאְו
ןיֵא םִ א ולִ פֲאַד ,דוע ח"ַבַה בַ תָכְו .ופוגְב לֵאָרֹ ְ שִי ַעֵ שופ
ומְצַע תֶא ַעֵנומ קַר ,םולָ שְו סַח ,ויָניֵ עְב הָיוזְב הָוְצִ מַה
,ןומָמ דֵסְפֶה רָאְ ש וא הָכאָלְ מ לוטִ ב ליִ בְ שִ ב םָחיִנַהְלִ מ
2. The expression “Yitbarach” generally translated as ‘may He be blessed’ is
not an actual prayer that Hashem be blessed, rather it is a prayer that all
people attain the level of spirituality to recognize and admit that Hashem
is the source of all blessing. (Magen Abraham Siddur).
א קֶרֶפ
8
Chafetz Chayim
Sefer Beit Yisrael
among those who do pray, we fnd that many of them pray in
their homes and do not go out at all to the Beit Knesset to pray
with the congregation
1
which is a very profound matter.
It is commonly known that this attitude is also the cause – if he
doesn’t pray Shacharit – he is also not fulflling the proactive
mitzvah of reciting the Kriyat Shemah, and the acceptance of the
supremacy of G-d’s sovereignty. In so doing he also abrogates
the mitzvah of Tefllin which is one of the three signs (namely,
Shabbat, Milah and Tefllin) bonding HaKadosh Baruch Hu and
the Jewish people, all of which are signs attesting that we are the
servants of Hashem, the G-d of Heaven and Earth. That the name
“Shakkai” – which is His Name, Yitbarach
2
– is engraved in the
Tefllin. One who does not put on Tefllin is called a rebel against
the sovereignty of HaKadosh Baruch Hu (as this is the customary
routine of – not to compare us to – the gentile nations of the world,
that all of the servants and attendants of the king wear a badge
\ a sign of monarchy on their clothes demonstrating to everyone
that they are the servants and attendants of the king. And if one
of these people who are the servants of the king is found to be
too lazy to wear that badge he will be severely punished, and will
be labeled as a rebel against the king since he is demonstrating to
everyone that he is degrading the king and does not care for his
honor). Anyone who abrogates the mitzvah of Tefllin is called
a demonstrable, intentional sinner. Moreover, the “Bach” (the
commentary of the “Bayit Chadash” further) wrote that even if
this mitzvah is not regarded in low esteem in his eyes, G-d forbid,
rather he neglects it and does not put on Tefllin merely because
he would lose time from work, or suffer some other monetary
loss, or because he is simply lazy, this man is also included in the
category of the intentional sinners of Israel (however, there is a
1. Please see the Mazal Elul English translation of the Chafetz Chayim’s
ZT”L essay entitled “An encouragement to pray with a minyan” appended
to the end of his Sefer Shemirat HaLashon – at the end of the second volume
in the ‘Conclusion’ of the sefer, page 292 (Produced and distributed by the
Mazal Elul Congregation, 5766, available from Z Berman Books). This
essay has been reprinted in Appendix A at the end of this Sefer.
1st chapter
9
ÌÈÈÁ ıÙÁ
χ¯˘È ˙È· ¯ÙÒ
ךַא[ לֵאָרֹ ְ שִי יֵ עְ שופ לַלְכִ ב ןֵכ־םַג אוה ,תולְצַע תַמֲחֵ מ וא
ולִ פֲאַד ,םיִנורֲחַאָה ובְ תָכְו .]שֶנֹ ע ןַיְנִ עְל םֶהיֵניֵב קולִ ח שֵי
לַלְכִ ב ןֵכ־םַג אוה ,םיִ קָרְפִ ל קַר וז הָוְצִ מִ מ ומְצַע תֶא ַעֵנומ
.לֵאָרֹ ְ שִי יֵ עְ שופ
תֵ עְב אוה לולָעְו ,הָנויְלֶעָה הָריִ מְ שַה ונֶמִ מ תֶקֶלַ תְסִ מ םַג
,ךֶפֶהְלו .ויָבְיוא יֵנְפִ מ ,םולָ שְו סַח ,ףָדְרִנ תויְהִ ל הָמָחְלִ מ
אלְו עַר רָבָד לָכִ מ רָמְ שִנ הֶיְהִי וז הָוְצִ מ םֵיַקְ מ אוה םִ א
:)'י :ח"כ םיִרָבְד( ביִ תְכִדְכ ,הָעָרְל וב ַעֹ גְנִ ל ויָבְיוא ולְכוי
,"ָךֶמִ מ ואְרָיְו ךיֶלָע אָרְ קִנ 'ה םֵ ש יִ כ ץֶרָאָה יֵ מַע לָכ ואָרְו"
.שאֹ רָבֶ ש ןיִ לִ פְ ת לַע יֵאָקְד ,ל"ַז וניֵ מָכֲח ורְ מָאְו
יֵנְיְנִ עְב הָ שודְ קַה ונֵ תָרות יֵרְ קִ עֵ מ דָחֶא :וניֵרָבְדִ מ אֵצויַ ה
ןיִ לִ פְ תו תיִ ציִ צְו ,עַמְ ש־תַאיִרְ קו ,הָלִ פְ תַה איִה םֵ שַה תַדובֲע
זֵרָזְל ויָלָע הָבוחַה ,רֶקֹ בַב םָדָאָה םוקָיֶ שְכ ףֶכֵ תְו .הָל םיִ כָיַ שַה
לוכָיֶ ש ,רובִ צְב לֵלַפְ תִהְל תֶסֶנְכַה־תיֵבְל תֶכֶלָל ומְצַע תֶא
םִ אְו .'אָבַר הֵ מְ ש אֵהְי ןֵ מָא'ְו 'הָ שֻדְ ק'ו 'וכְרָב' תונֲעַל םָ ש
,תֶסֶנְכַה־תיֵבְל תֶכֶלָל םיִ מָעְפִ ל הָבִ ס הֶזיֵאֵ מ ול רָ שְפֶא יִ א
הֶזיֵא םיִגֲהונֶ ש ומְכ אלְו[ ןיִ לִ פְ תו תיִ לַטְב ותיֵבְב לֵלַפְ תִי
.]תיִ לַטַה םיִ שְבול םָניֵאְו דַבְל ןיִ לִ פְ ת קַר םיִ חיִנַמֶ ש םיִ שָנֲא
םויִ קְבו הָ שֻדְ קִ ב םויַה לָכ ול אֵצֵי אָליֵ מִ מ ,הֶזָב רֵהָזִי םִ אְו
לָכֶ ש ול םֹ רְגִי זָא ,הָ שֻדְ קִ ב םויַה ליִ חְ תַי םִ אֶ ש ,תוְצִ מַה
,לֹ כַה ודָיִ מֶ ש ,'הַב הָנומֱאֶבו הָ שֻדְ קִ ב ויְהִי ויָנָיְנִ עְו ויָקָסֲע
ואָ שַמ הֶיְהִי הֶז־יֵדְי־לַעְו ,לֹ כַל לֵכְלַכְלו סֵנְרַפְל ודָיְבו
.אָבַבו הֶזָב בוט ול הֶיְהִיְו ,הָנומֱאֶב ונָ תַמו
א קֶרֶפ
10
Chafetz Chayim
Sefer Beit Yisrael
difference between them regarding their punishment). Our Later
Authorities have ruled that even if he only occasionally neglects
this mitzvah he is nevertheless counted among the intentional
sinners of Israel.
Additionally, Heaven’s protection will depart from him, and it is
very likely that in times of war he will be pursued, G-d forbid, by
his enemies. But in an opposite sense, if he fulflls this mitzvah
he will be protected from everything bad, and the enemy will not
be able to touch him to do bad. This concept is expressed in the
pasuk as (Devarim 28:10) “and all of the nations of the world
will see that the Name of Hashem is upon you and they will be in
fear of you.” Chazal have said this is a reference to the Tefllin of
the head (on which is engraved the Name of Hashem).
What emerges from our words is that one of the basic fundamentals
of our holy Torah in regard to serving Hashem is Teflah \ prayer,
and Kriyat Shemah, and TziTzit, and Tefllin which are all related
to it (to Teflah). As soon as a man gets up in the morning, the
obligation on him is to arouse himself to go to the Beit Knesset
to pray with a minyan where there he can answer Barechu, and
Kedusha, and “Amen, May His Great Name be blessed.” And
if it is not possible for him to go to the Beit Knesset for some
reason, then he should pray in his house with Talit and Tefllin
(not like those men who pray with only Tefllin and don’t wear a
Talit). And if he is careful in this regard, then automatically the
entire day will progress in holiness \ Kedusha and fulfllment of
mitzvot, because if one begins the day in Kedusha it will cause
all of his business matters to be done in Kedusha and faith in
Hashem, that everything comes from His hand, and it is within
His ability to sustain and nourish everything, and in so doing his
business will be transacted with faith in Hashem and it will be
good for him here in this world and there in the World to Come.
1st chapter
11
ÌÈÈÁ ıÙÁ
χ¯˘È ˙È· ¯ÙÒ
· ˜Œ¯Œ t
∫˙Àaà gà ‰ ˙à g‹„Ÿ˜ ¯Ã·Ÿc ÏÃ Ú ¯Õ aÄŸ Ó
,תָבַ שַה תַ שֻדְ ק תודוא םיִרָמֲאַמ הָמַכ יִ תְבַ תָכ רָבְכ הֵנִ ה
אלְב שָרְדִ מ ןיֵא ךַא ,ותָריִ מְ ש לַע לֵאָרֹ ְ שִי לַלְכִ ל יִ תְזַרֵזְו
לֶדֹ גִ מ םיִרְבַדְ מַה ל"ַזֲח יֵרְ מַאַמ הָמַכ ןאָכ רֵאָבֲאַו .שודִ ח
הָמַכ דַע םָדָאָה הֶאְרִי םֶהֵ מֶ ש םיִ תְרַאֵב אלֶ ש תָבַ שַה תַ שֻדְ ק
.ותוא לֵלַחְלִ מ רֵהָזִיְו ותָ שֻדְ ק תַעַגַמ
אוה־ךורָב־שודָקַה ול רַמָא :):א"י תָבַ ש( ל"ַזַחְב אָ תיִ א
יִנֲאַו ,הָמְ ש תָבַ שְו יַזָנְג תיֵבְב יִ ל שֵי הָבוט הָנָ תַמ :הֶ שֹ מְל
הֶז רָמֲאַמ רֵאָבֲאַו .'וגְו םֵ עיִדוהְו ךֵל ,לֵאָרֹ ְ שִיְל הָנְ תִ ל שֵ קַבְ מ
םיִנָבֲא םיִניִ מ הֵבְרַה םָלועָב םיִ אָצְ מִנְד ַעודָי :לָ שָמ ךֶרֶדְב
םיִ לועְו ,םָיְוָ שְל רועִ שְו ךֶרֵ ע ןיֵאֶ ש ,תויִ לָגְרַמו תובוט
םיִ לודְג םיִרָֹ ש ולִ פֲאַו ,םָדָא לָכ דַי ןיֵאְו ,םיִ בֻרְ מ םיִ מָדְב
םיִניִ מ הֵבְרַה שֹ כְרִ ל םֶהָל רָ שְפֶא יִ א ,םיִגָלְפֻמ םיִריִ שֲעַו
םיִריִדַא םיִ כָלְ מ תורְצואְב ולִ פֲאַו .תויִ לָגְרַמו תובוט םיִנָבֲא
םיִ אָצְ מִנֶ ש םיִניִ מַה לָכ םָלְצֶא םיִ אָצְ מִנ ויְהִיֶ ש אֹ צְ מִ ל הֶ שָק
ויָ תורְצוא יאַדַוְב ,רֵ תויְב לודָג ךֶלֶמ אוהֶ ש יִ מ לָכְו ;םָלועָב
ב קֶרֶפ
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Chafetz Chayim
Sefer Beit Yisrael
Chafetz Chayim Sefer Beit Yisrael
2
nd
chapter
Speaking on the topic of the holiness of the
Shabbat.

I have already written several essays on the subject of the sanctity
of the Shabbat
3
in which I encouraged the Jewish people in its
observance. Nevertheless, there is no additional explanation of
this topic without some new insight; I will explain here several
of Chazal’s statements that address the enormity of the holiness
of Shabbat that I have not yet explained and from them a person
will understand how far reaching that holiness extends, and will
be careful not to desecrate it.
Chazal have said (Gemara Shabbat 10b) “HaKadosh Baruch Hu
said to Moshe – I have a wonderful gift in My treasury, its name
is Shabbat, and I wish to give it to the Jewish people; go and
announce it to them.” I will explain this statement by way of a
parable. It is common knowledge that throughout the world there
are many different kinds of precious gems and diamonds that
are inestimable in their value and whose cost is extraordinarily
beyond the reach of any man. Even the great monarchs and
fabulously wealthy men fnd it impossible to acquire many
of these kinds of precious gems and diamonds. Even in the
3. Some of which appear in Sefer Shemirat HaLashon, Kuntres Zachor
LeMiryam, Sefer Shem Olam, Sefer Nidchei Yisrael, Kuntres L’Kutei
Amarim, all in English translation appearing under the title Mazal Elul.
2nd chapter
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χ¯˘È ˙È· ¯ÙÒ
.ונֶמִ מ הָנַטְ ק הָגֵרְדַמְב אוהֶ ש ךֶלֶמִ מ רֵ תוי םיִ בושֲחַו םיִ לודְג
אוהֶ ש ,ךַרָבְ תִי םֵ שַה ,רֶמֹ חָו־לַק לֶ ש ונְב ןֶב רֶמֹ חָו־לַק הֵנִהְו
תיֵבְב םיִ אָצְ מִנ קֵפָס יִ לְב יאַדַוְבו ,םיִ כָלְ מַה יֵכְלַמ ךֶלֶמ
רָ שְפֶאֶ ש תובוט םיִנָבֲאָהְו בָהָזַהְו ףֶסֶכַה תודומֲח לָכ ויָזָנְג
־שודָקַה ןיֵא תובוטַה תונָ תַמַה לָכִ מו ;םָלועָב אֵצָמִהְל
,הָמְ ש "תָבַ ש"ֶ ש הָ תואְב םִ א יִ כ ,םֶהָב ַחֵבַ תְ שִ מ אוה־ךורָב
רועִ ש ןיֵא יאַדַוְב - הָבוט הָנָ תַמ םֵ שְב ולְצֶא תאֵרְ קִנ איִהְו
אוה־ךורָב־שודָקַה ןַ תָנ וזָכ הָנָ תַמו ,הָ תוביִ טְו הָ תוביִ שֲחַל
ךיִרָצ הָמַכ ,ןֵכ־םִ אְו .תָבַ שַה תַריִ מְ ש יֵדְי־לַע לֵאָרֹ ְ שִיְל
ול ַעיִגַיֶ ש ,וז הָבוט הָנָ תַמְב קֶלֵח גיִ שַהְל קֵ קותְ שִהְל םָדָאָה
.יואָרָכ תָבַ ש תַריִ מְ ש יֵדְי־לַע
שֵדַקְ מ לָכ" :תָבַ ש־ליֵל לֶ ש תוריִ מְזִ ב םיִרְ מוא ונָא הֵנִ הְו
ורָכֹ ְ ש ,ולְלַחֵ מ תָדַכ תָבַ ש רֵ מוש לָכ ,ול יואָרָכ יִ עיִ בְ ש
לֶפֶכ ןיִ בָהְל ךיִרָצ הָרואְכִ לְו ."'וגְו ולֳעָפ יִ פ לַע דֹ אְ מ הֵבְרַה
."ולְלַחֵ מ תָבַ ש רֵ מוש" ,"יואָרָכ יִ עיִ בְ ש שֵדַקְ מ" ןושָלַה
םיִ שָנֲאָה םָ תוא לַע יֵאָק יואָרָכ תָבַ שַה שודִ קְד ,רֵאָבְל שֵיְו
םֶהיֵ תובְ שְחַמו םֶהיֵרובִדְו םֶהיֵ שֲעַמְב תָבַ שַה תֶא םיִ שְדַקְ מֶ ש
םיִ אָרְ קִנ םֵהְו ,תָבַ שַה תַ שֻדְ קִ מ םָ תְ עַד םיִ חיִ סְ מ םָניֵאְו
תָבַ שְב םיִרָהְזִנַה םיִ שָנֲא םָנְ שֶיְו ."יואָרָכ יִ עיִ בְ ש יֵ שְדַקְ מ"
םָבִ ל לַע םיִ מָֹ ש םָניֵא לָבֲא ,הֶֹ שֲעַמְב ותוא לֵלַחְל אלֶ ש קַר
יֵרְ מוש" םיִ אָרְ קִנ םֵהְו ,הָבָ שֲחַמְבו רובִדְב יואָרָכ ושְדַקְל
,תָבַ שַה תַריִ מְ ש רַכֹ ְ ש שֵי םֶהיֵנְ שִ לֶ ש ףַאְו ."ולְלַחֵ מ תָבַ ש
:בותָכֶ ש הַמ והֶזְו .הֶזָל הֶז םָרָכֹ ְ ש הֶמוד וניֵא תאֹ ז לָכְב לָבֲא
ב קֶרֶפ
14
Chafetz Chayim
Sefer Beit Yisrael
treasuries of the great kings of the world it is very rare to fnd
all of the different kinds of gems of the world. The greater the
king is, with certainty his treasury is greater and more prestigious
than the treasury of a king of lesser importance than him. By a
logically obvious simple deduction, Hashem Yitbarach, who is
the King of all kings, with absolute certainty and without any
doubt there can be found in His treasury all valuable silver and
gold and precious gems that cannot be found any place else in the
entire world. And from among all of these good gifts HaKadosh
Baruch Hu does not praise Himself except with the one good gift
whose name is Shabbat. He calls it a “good gift” – and so with
absolute certainty its value and goodness is beyond measure.
This kind of gift was given by HaKadosh Baruch Hu to the
Jewish people by virtue of their observing Shabbat. That being
so, how much should man strive to acquire a part of this good gift
that he will merit by observing Shabbat appropriately.
In the songs sung on the night of Shabbat we say “Whoever
sanctifes the seventh (meaning, the seventh day – Shabbat) to his
best ability \ as is appropriate for him, whoever guards Shabbat
as the halacha proscribes to prevent it from being desecrated,
his reward is very great based on his actions in preparing for
Shabbat.” First of all one must understand the meaning of the word
repetition – “sanctifes the seventh appropriately,” and “guards
Shabbat from desecrating it.” By way of an explanation – the
sanctity of Shabbat observed properly is addressing those people
who sanctify Shabbat with their actions, and words, and thoughts,
and they concentrate exclusively on the holiness of Shabbat.
These people are called “sanctifes the seventh appropriately.”
Yet there are people who are careful about Shabbat but only in
regard to not desecrating it (i.e., not committing an esur Shabbat)
but they don’t pay any attention to sanctify it appropriately with
their words and their thoughts. These people are called “guarding
Shabbat from desecrating it.” Even though both of these people
earn reward for Shabbat observance, however, their respective
rewards are not at all comparable. That is in fact the intent of the
phrase “his reward is very much greater based on his actions” –
2nd chapter
15
ÌÈÈÁ ıÙÁ
χ¯˘È ˙È· ¯ÙÒ
םָדָא לָכ לֶ ש ורָכְ שֶ ש ,"ולֳעָפ יִ פ לַע דֹ אְ מ הֵבְרַה ורָכֹ ְ ש"
שֵי ,ול יואָרָכ יִ עיִ בְ ש יֵ שְדַקְ מִ מ אוה םִ א :ולֳעָפ יִ פְכ אוה
;ולְלַחֵ מ תָבַ ש יֵרְ מושִ מ קַר אוהֶ ש יִ מִ מ רֵ תוי לודָג רָכָֹ ש ול
םָנְ שֶי לָבֲא ,אָבַה םָלועָל קֶלֵח םֶהָל שֵי םֶהיֵנְ שִ לֶ ש ףַאְו
,ל"ַז וניֵ מָכֲחַב ןֵכ־םַג וניִ צָמו .תוגֵרְדַמ תוגֵרְדַמ הָמָ ש
הֶזיֵאְב ןֶדֵ ע־ןַגְב ומוקְ מ דָחֶא לָכ תַעַדָל םיִ קְ קותְ שִ מ ויָהֶ ש
תוגֵרְדַמ יִ כ ,רָבֻחְ מ הֶיְהִי אָיַרְבֶח הֶזיֵאְבו בֵ שוי הֶיְהִי םוקָמ
.)*שֵי תוגֵרְדַמ
‰‰‚‰
שֶמֶא :אָריֵז יִ בַר רַמָא :):ה"פ ףַד( אָעיִ צְ מ אָבָבְב אָ תיִ אְ דִכ
הָ תַא יִ מ לֶצֵא :ול יִ תְרַמָא .אָניִנֲח רַב יֵסוי יִ בַר יִ ל הָאְרִנ
?יִ מ לֶצֵא ןָנָחוי יִ בַרְו .ןָנָחוי יִ בַר לֶצֵא :יִ ל רַמָא ?ַעוקָ ת
.אָניִנֲח יִ בַר לֶצֵא ?יִ מ לֶצֵא יאַנַי יִ בַרְו .יאַנַי יִ בַר לֶצֵא
יִ בַרְו :ול יִ תְרַמָא .איָיִ ח יִ בַר לֶצֵא ?יִ מ לֶצֵא אָניִנֲח יִ בַרְו
אָרונְד ןיִ קוקִזְד רַ תֲאַב :יִ ל רַמָא ?אל איָיִ ח יִ בַר לֶצֵא ןָנָחוי
הֶז ןָיְנִ עְו ?ןָמַ תְל אָחְפַנ רַב ליֵיַעְ מ ןאַמ אָ שֶאְד ןיִרועְבו
שֵי םָ שְד ,ושורֵפו ,"והֵנֲחַמ לַע שיִ א" :בותָכֶ ש הֶמַב זַמְרִנ
.ויָֹ שֲעַמ יִ פְכ ולֶ ש אָיַרְבֶחְו והֵנֲחַמ דָחֶאְו דָחֶא לָכְל
םיִ שָנֲאָה ולֲאונ ךיֵא ןיִ בָהְל לַכונ הֶלֵא וניֵרָבְד ירֲ חַ אְו
תַ שֻדְ ק לֶ ש הָזונְג הָנָ תַמְב קֶלֵח םִיַדָיַב םיִדְבַאְ מֶ ש ,ולָלַה
דוע אלְו .םֶהיֵרובִדְו םֶהיֹ ֵ שֲעַמ יֵדְי־לַע ותוא םָלְלַחְב תָבַ שַה
ב קֶרֶפ
16
Chafetz Chayim
Sefer Beit Yisrael
that the reward for each person is proportional to their effort; if
he is among those who “sanctify the seventh” appropriately, his
is a great reward very, very much more so than one who merely
observes Shabbat and guards himself from desecrating it, even
though both have a portion in Olam Haba; but there are many
levels in Olam Haba. We have also found among Chazal that
each one would actively inquire to know their place in Olam
Haba, in which place would he sit and with which group would
he be associated, since Olam Haba has many levels; please see
the following Hagahah.
Hagahah (many levels…)
As brought down in Gemara Babba Metziah (85b): Rebbe Zera
said – Last night Rebbe Yossi Bar Chaninah appeared to me in
a dream. I said to him – Who were you placed next to (in Olam
Haba)? He said to me – Next to Rebbe Yochanan. And who is
Rebbe Yochanan next to? He is next to Rebbe Yannai. And who
is Rebbe Yannai next to? He is next to Rebbe Chaninah. And
who is Rebbe Chaninah next to? He is next to Rebbe Chiyyah.
I said to him – and Rebbe Yochanan is not next to Rebbe
Chiyyah?! He said to me: “Who can bring Bar Napacha (Rebbe
Yochanan) into a place of fery fames and furnaces of fre.” This
matter is alluded to in the pasuk (Devarim 1:52) “Each man in his
encampment,” meaning, there in that place every single person is
placed in his appropriate group based on his deeds.
After having said these words of ours, one can understand how
these foolish men actively destroy a part of this hidden gift of the
holiness of Shabbat, as they profane it with their actions and their
conversations. More than that – on occasion as time goes on and
he becomes accustomed to desecrating Shabbat, he goes from
bad to worse to the point where he publicly desecrates it in front
of everyone and is not bothered at all by this. At that point in so
doing he becomes completely ostracized from the Jewish people
2nd chapter
17
ÌÈÈÁ ıÙÁ
χ¯˘È ˙È· ¯ÙÒ
,תָבַ ש לולִ חְב ולְגַרְ תִהְב ,ןַמְזַה ךֵ שְ מֶהְב םיִ מָעְפִ לֶ ש אָלֶא
לֹ כ ןיֵ עְל אָיְסֶהְרַפְב ולְלַחְ מֶ ש דַע יִ חֶד לֶא יִ חֶדִ מ ךֵלוה אוה
לַלְכִ מ יֵרְ מַגְל הֶז יֵדְי־לַע הֶחְדִנ אוה זָאְו .הֶזָל שֵ שוח וניֵאְו
:ל"ַזַחְב אָ תיִ אְדִ כ ,הָלֻכ הָרותַה לָכְב רֵפוכְכ הֶֹ שֲעַנְו לֵאָרֹ ְ שִי
ןֵכְו ,הָלֻכ הָרותַה לָכְב רַפָכ ולִ אְכ תָבַ שַה תֶא לֵלַחְ מַה לָכ
יֵלֲעַבִ מ דָחֶאְל :הֶמוד רָבָדַה הָמְל לָ שָמו .םיִ קְסופַה לָכ וקְסָפ
,)טֶלֶ ש( 'דְליִ ש' ץוחַבִ מ ותיֵב לַע ביִ צַמֶ ש רָחְסִ מַהְו הָכאָלְ מַה
הֵנִהְו .ורָחְסִ מו ותְכאַלְ מ ןַיְנִ ע לֹ כַה יֵנְפִ ל ןֵיַצְל תוא אוהְו
־לַעַבַהֶ ש ונָל הֶרומ ץוחַבִ מ תִיַבַה לַע בָצִנ תואָהֶ ש ןַמְז לָכ
עַסָנ םיִ מָעְפִ ל םִ א ףַא ,וז הָריִדְב ןִיַדֲע רָד הֶזַה הָכאָלְ מ
ותָריִד רַקָע אל ןִיַדֲע םוקָמ לָכִ מ ,םיִ מָי הֶזיֵא לַע ךֶרֶדַל
ץוחַבִ מ תואָה לָטִנֶ שְכ ןֵכ ןיֵאֶ ש הַמ .לֹ כָו לֹ כִ מ הֶזַה תִיַבַהֵ מ
רַקָע רָבְכ הֶזַה הָכאָלְ מ־לַעַבַהְד חָכומ ,רֵחַא םוקָמְב ועְבָקְל
אוה ןֵכ .הֹ פ לָלְכ יוצָמ וניֵאְו ,הֶזַה תִיַבַהֵ מ לֹ כָו לָכִ מ ותָריִד
אָרָב ךַרָבְ תִי םֵ שַהֶ ש דיִ עֵ מַה תוא אוה יִ כ ,תָבַ ש ןַיְנִ עְב שָמַמ
ןֵכ־םַג אוהְו ;יִ עיִ בְ שַה םויַב חָנְו םיִ מָי הָ שִ שְב םָלועָה תֶא
הֶזַה תֶרֶאְפִ תַה סֵנ תֶא אֹ ֵ שונַה יִ לֵאְרְ שִיַה שיִ אָה לַע תוא
as the punishment given to an idol worshipper. This is the language of
the Rambam in the Laws of Shabbat, 30
th
perek: Both the Shabbat and the
worship of idol gods, each of these two are equivalent to all of the other
mitzvot of the Torah. The Shabbat is an eternal sign between HaKadosh
Baruch Hu and ourselves. Thus one who violates any of the other mitzvot
is included among Jews who are evil, but one who publicly desecrates
Shabbat is considered as though he is an idol worshipper; both of these
two types of people are considered Gentiles in all respects. (Please see
that reference).
ב קֶרֶפ
18
Chafetz Chayim
Sefer Beit Yisrael
and he becomes like one who has repudiated the entire Torah.
Chazal have expressed this as (Midrash Agadah Bamidbar, 15th
perek, also, Gemara Chulin, 5a) “Whoever desecrates Shabbat
is considered to have repudiated the entire Torah” – and this is
how all of our Authorities have ruled.
4
I will illustrate this with
an example of what this is comparable to. It is comparable to
a craftsman in business who hangs a sign on the outside of his
house to publicize the nature of his profession and his business.
As long as that sign is evident on the outside of his house it is
an indication to everyone that this tradesman still lives in this
house; even though he may occasionally go on trips for a few
days, nevertheless, he has not permanently moved from there.
But if the sign is removed from the outside of his house and put
someplace else it would be apparent that this tradesman moved
his business out of that house and is not to be found there at
all. So too literally regarding the subject of Shabbat, it is a sign
testifying that Hashem Yitbarach created the universe in six days
and rested on the seventh day. It is also a sign on the Jewish person
4. Quoting from the Mazal Elul English translation of the Chafetz Chayim’s
ZT”L Kuntres Likutei Amarim, 8
th
chapter (produced and distributed by
the Mazal Elul Congregation, 5772, available from Z Berman books): See
yet even more of the profound seriousness of the sins of violating Shabbat,
that for all other sins – apart from the sin of idol worship – we hold that
if this person is an apostate to specifcally one of those sins, nevertheless,
he is not called an apostate to the entire Torah. But regarding the esurim
of Shabbat \ those things that are forbidden to be done on Shabbat, we
hold that one who trivializes any of the esurim of Shabbat and publicly
violates that esur several times is an apostate to the entire Torah, and the
law regarding this person is literally identical to the law of one who is an
idol worshipper.
And if this person slaughtered an animal as the law proscribes, even if
an expert slaughterer is standing over him and sees that the slaughtering
conformed perfectly to the halacha, nevertheless his slaughtered meat
is absolute Nevelah since he himself is not at all in the category of
someone who is allowed bring a sacrifce. The reason for this is – one
who desecrates Shabbat is repudiating the act of Hashem’s Creation of the
universe just as that act is repudiated by an idol worshipper, therefore the
punishment for one who violates the Shabbat is stoning, which is the same
2nd chapter
19
ÌÈÈÁ ıÙÁ
χ¯˘È ˙È· ¯ÙÒ
אֵרוב אוהֶ ש אוה־ךורָב־שודָקַהְב ןיִ מֲאַמ אוהֶ ש ,ומְצַע לַע
ונְחַנֲאַו ,לֹ כַה לַע ןודָא אוה אָליֵ מִ מו ,ושְדַחְ מו םָלועָה
.ולֶ ש לֹ כַה יִ כ ,ונֵדֹ אְ מו ונֵ שְפַנ לָכְב ונוצְר תוֹ שֲעַל םיִ בָיֻחְ מ
ובָבְל ךותְב הֶרְ שַמ אוה תֶמֱאֶב םֵ שַהְב ותָנומֱא יֵדְי־לַעְו
איִה תוא יִ כ" :)ג"י :א"ל תומְ ש( בותָכֶ ש ומְכו ,םֵ שַה תַ שֻדְ ק
."םֶכְ שִדַקְ מ 'ה יִנֲא יִ כ תַעַדָל םֶכיֵ תֹ רֹ דְל םֶכיֵניֵבו יִניֵב
לָכ םִ ע ,תוְצִ מַה ןִ מ הֶזיֵא לַע רַבָעֶ ש עַרֵא םִ א ףַא ןֵכ־לַעְו
ותָריִדְב רָד אוה ןִיַדֲע יִ כ ויָלָע דיִ עָהְל בָצִנ הֶזַה תואָה הֶז
םֵ שַה תַ שֻדְ קֶ ש ,םֶדֶקִ מְכ אוה יִ לֵאְרְ שִי שיִ א ןִיַדֲעַו הָנושאִרָה
תֶא לֵלַחְ מ אוה םולָ שְו סַח םִ א ןֵכ אל .ובָבְל ךותְב ןִיַדֲע
הֶאְרַמו ומְצַע לַעֵ מ תואָה הֶזָב קֵלַסְ מ אוה ,יֵרְ מַגְל תָבַ שַה
ןיִ מֲאַמַה לֵאָרֹ ְ שִי שיִ א רָד וניֵא רָבְכ ובָבְל תויִ מיִנְפִ בֶ ש לֹ כַל
- תָבַ שַה תֶא לֵלַחְ מַה לָכ :ורְ מָא ןֵכ־לַעְו .ךַרָבְ תִי םֵ שַהְב
.הָלֻכ הָרותַה לָכְב רַפָכ ולִ אְכ
ונֶניֵא ותויִ ח ןִיַדֲע רֶביֵא הֶזיֵא ול רֵסָח םִ א םָדָאָהֶ ש םֵשְכו
לָכ זָא ,שאֹ רָה ול רֵסָח םִ א ןֵכ ןיֵאֶ ש הַמ ;ונֶמִ מ קָסְפִנ
ןֵכ .לַבוי תורָבְ קִ ל אוהְו ,םולְכִ ל םיִוָ ש םָניֵא םיִרָביֵאָה
ול רַסְחֶי הָוְצִ מ הֶזיֵא םויִ ק יִ לְב םָדָאָה :ונֵנָיְנִ עְב רָבָדַה
אוה ןִיַדֲע לָבֲא ,איִהַה הָוְצִ מִ מ ול שֵיֶ ש רֶביֵאָה ותוא תויִ ח
זָא ,תָבַ שַה ול רֵסָח םִ א ןֵכ ןיֵאֶ ש הַמ ;לֵאָרֹ ְ שִי שיִ א לַלְכִ ב
.בָ שְחֶנ סֶפֶאָו ןִיַאְל אוהְו ,לֵאָרֹ ְ שִי שיִ א לַלְכִ מ יֵרְ מַגְל אָצָי
יַד אל ,תָבַ שַה תֶא םיִ לְלַחְ מַה םיִ שָנֲאָה םָ תואֶ ש ,דוע עַ דְו
,םָ שְפַנְו םָפוגְל ןודַבֲאַל םָמְצַע תֶא םיִריִ קְפַמ םֵהֶ ש םֶהָל
ב קֶרֶפ
20
Chafetz Chayim
Sefer Beit Yisrael
who wears this glorious banner on himself (meaning, those who
observe Shabbat and uphold it) that he believes in HaKadosh
Baruch Hu, that He created the universe and continually renews
it, and accordingly He is the Master over everything and we are
obligated to fulfll His Will with all of our hearts and with all
of our resources since everything belongs to Him. By virtue
of a person’s sincere belief in Hashem he implants in his heart
a G-dly holiness. The pasuk expresses this as (Shemot 31:13)
“since it is a sign between Me and you for all generations, in
order to know that I am G-d who sanctifes you.” Therefore,
even if it happened that a person violated one of the mitzvot,
nevertheless, this “sign” stands as testimony on this man that he
still lives in his original state, meaning, that he still is categorized
as a Jew just as he was before since he carries within his heart
the sanctity of Hashem. But that would not be so if, G-d forbid,
he utterly desecrates the Shabbat. In desecrating the Shabbat
this person removes from himself the “sign” and demonstrates
to everyone that in the depths of his heart there does not reside
a Jewish person who believes in Hashem Yitbarach. Therefore
Chazal have said: “Whoever desecrates the Shabbat is considered
as though he repudiated the entire Torah.”
Just as if a man is missing a limb - still his life is not ended, but
that would not be so if he was missing his head since then all
of his limbs are not worth anything and he will be taken to his
grave. So too in our discussion. A man without the continued
observance of a particular mitzvah is missing the life force
imparted by that mitzvah to that specifc limb, nevertheless he
is still categorized as a Jewish person. But that is not so if he
is missing the observance of Shabbat, because at that point he
has completely left of the category of a Jewish person and he is
considered as being nothing, zero!
Something else you must know, that those men who violate
Shabbat – it is not enough that they are abandoning themselves
and casting their own body and soul into oblivion, but more than
that they cause much “bad” to the entire Jewish people. We fnd
this comparable situation during the epoch of the second Beit
2nd chapter
21
ÌÈÈÁ ıÙÁ
χ¯˘È ˙È· ¯ÙÒ
אֵצויַכְד ,תיִ לֵאְרְ שִיַה הָמֻאָה לַלְכִ ל הָבַר הָעָר םיִ מְרוג דוע
ויָה םיִיואְרֶ ש ,ל"ַזַחְב אָ תיִ אְדִ כ ,יִנֵ ש תִיַב ןַמְזִ ב וניִ צָמ הֶזָב
־ןִ ב ַעֻשוהְי יֵ מיִ בְכ אָרְזֶע יֵ מיִ ב סֵנ םֶהָל תוֹ שֲעַל לֵאָרֹ ְ שִי
םֶהָב ואְצְ מִנֶ ש ,ַעודָי אלֲה םָאְ טֶחְו ;אְ טֵחַה םַרָגֶ ש אָלֶא ,ןונ
םושְרֵגְו הָבושְ ת וֹ שָעֶ ש ףַא ,תויִרְכָנ םיִ שָנ םיִ אְ שונ הֵבְרַה
עַבְרַא לַע[ דֹ אְ מ ןָטָק קֶלֵח םִ א יִ כ ויָה אל םַגְו ,םָ תיֵבִ מ
לָכ םִ ע ,]דֹ אְ מ ןָטָק זוחָא והֶזֶ ש ,תואֵ מ־שלְ ש ויָה אובִר
הָמֵלְ ש הָלֻאְגִ ל וכָז אלְו ,לֵאָרֹ ְ שִי־לַלְכ לַע םָגְפַה רַאְ שִנ הֶז
הָנָ ש םיִ שלְ ש ףוסַבְלו ,סַרָפ יֵכְלַמ ןויְ שִרְב םִ א יִ כ ,יואָרָכ
ובַרֶ ש ,ונֵנַמְזִ ב הָמַכְו הָמַכ תַחַא לַע - הָיִ לֲעָה תַלָחְ תַהֵ מ
־יֵנְב יֵ תָב הֵבְרַהְב תָבַ ש יֵלְלַחְ מ םיִ בַרָה וניֵ תונוֲעַב דֹ אְ מ
לָבֲא ,תָבַ שַה תֶא םיִרְ מוש םָמְצַעְב תובָאָהֶ ש ףַא ,לֵאָרֹ ְ שִי
אל" :רֵ מואְו ַחֵווצ בותָכַהְו ,תָבַ ש יֵלְלַחְ מ םֶהיֵ תונְבו םֶהיֵנְב
הֶז םֵרוג יאַדַוְב ,"'וגְו ךֶ תִ בו ךְנִ בו הָ תַא הָכאָלְ מ לָכ הֶֹ שֲעַ ת
ןֵכְו[ .הָלֻאְגַה תֶבֶכַעְ מו לֵאָרֹ ְ שִי לַלְכִ ל לודָג יאַנְגו הָבַר הָעָר
תַריִ מְ ש לַע םָעָה תֶא ַחיִ כוהֶ ש תֵ עְב ,איִ בָנַה הָיְ מְרִיְב וניִ צָמ
יַלֵא ועְ מְ שִ ת אל םִ אְו" :)ז"כ :ז"י הָיְ מְרִי( םֶהָל רַמָא ,תָבַ ש
הָלְכָאְו ָהיֶרָעְ שִ ב שֵא יִ תַצִהְו ,'וגְו תָבַ שַה םוי תֶא שֵדַקְל
הֶז אְ טֵחְב ַחֹ כ הָיָה םִ אְו ."הֶבְכִ ת אלְו םִיַלָ שורְי תונְ מְרַא
ַחֹ כְב רָ שְפֶאֶ ש הָמַכְו הָמַכ תַחַא לַע ,יונָבַה תֶא ביִרְחַהְל
.]הָלֻאְגַה בֵכַעְל הֶז אְ טֵח
םָלועְל בֵ שֵנ אלְו הָלֻאְגַה הֶיְהִ ת ףוס לָכ ףוסֶ ש ףַ אְו
ולֵאָכ םיֹ ִ שֲעַמ יֵדְי־לַע יִ כ תַעַדָל וניֵלָע ךַא ,ונֵ תולָגְב
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Chafetz Chayim
Sefer Beit Yisrael
HaMikdash, as related by Chazal, that at that time Israel was
worthy of having open miracles performed for them during the
epoch of Ezra (at the beginning of the second Beit HaMikdash) as
was done during the time of Yehoshua Ben Nun, except that the
sin of the desecration of Shabbat prevented the miracles. Their
sin is common knowledge, as some married gentile women. Even
though they did Teshuvah and drove them from their homes, and
those who did sin in the frst place were very few in number
[out of 40,000 men only 300 men did so, which is a very small
percentage (3/4 of 1 percent … meaning 99-1/4% did not sin)].
Nevertheless, the stain remained on the Jewish people, and they
did not merit a complete redemption as was appropriate, and they
were forced to wait for the permission of the Persian king which
was granted at the end of thirty years from the time the aliyah
began (until the completion of the construction of the second
Beit HaMikdash). How much even more so in our times, that –
because of our many sins – there is a very great increase in the
number of people desecrating Shabbat in many Jewish homes.
And even if their fathers themselves observed Shabbat, their sons
and daughters profane Shabbat, and the pasuk loudly proclaims
and says (Shemot 20:10) “Do not do any labor – you, and your
son, and your daughter.” With absolute certainty this is the cause
of very much “bad,” and is a great disgrace to the Jewish people,
and holds back the Geulah. (So too do we fnd by the prophet
Yirmiyah at the time he was rebuking the nation because of their
lack of Shabbat observance; he said to them (Yirmiyah 17:27)
“But if you do not listen to Me, to sanctify the day of Shabbat,
and not carry a load, and enter into the gates of Jerusalem on
Shabbat, then I will set a fre to its gates which will consume the
palaces of Jerusalem and it will not be extinguished.” If this sin
has the power to destroy a standing structure, then how so very
much more does this sin have the power to prevent the Geulah.
Even though in the end the Redemption will happen, and we will
not sit forever in our Exile, still, it is incumbent on us to know that
because of these kinds of things (i.e., Shabbat desecration, etc.)
the future Geulah will not be in great glory and splendor but rather
2nd chapter
23
ÌÈÈÁ ıÙÁ
χ¯˘È ˙È· ¯ÙÒ
ןֶפֹ אְב םִ א יִ כ רָדָהְו רֵאְפ בֹ רְב הָדיִ תֲעָה הָלֻאְגַה הֶיְהִ ת אל
בותָכ :).ח"צ ןיִרְדֶהְנַס( ל"ַזַחְב אָ תיִ אְדִ כ ,דֹ אְ מ ןָטָקְו טושָפ
שָנֱא רַבְכ אָיַמְ ש יֵנָנֲע םִ ע ורֲאַו" :)ג"י :'ז לאֵיִנָד( רֵ מוא דָחֶא
יֵנְנַע םִ ע אובָיֶ ש ,ונֵ קְדִ צ ַחיִ שְ מ לַע יֵאָקְד ,"'וגְו אָוֲה הֵ תָא
דָחֶא בותָכְו ;דֹ אְ מ רָדָהְו ַהובָג ןֶפֹ אְב ,רַמול ונוצְר ,אָיַמְ ש
,רַמול ונוצְר ,"רומֲח לַע בֵכֹ רְו יִנָע" :)'ט :'ט הָיְרַכְז( רֵ מוא
:אָרָמְגַב ץֵרָ תְ מו ?יֵדָדֲהַא יֵאָרְ ק ושָק .הָ תוחְפ הָגֵרְדַמְב
,וכָז אל ;"אָיַמְ ש יֵנְנַע לַע" ,הָהובְג הָגֵרְדַמְב אובָי ,וכָז
אֵצויַה ."רומֲחַה לַע בֵכֹ רְו יִנָע" ,הָ תוחְפ הָגֵרְדַמְב אובָי
רֵהָזִהְלו הֶלֵא וניֵרָבְדִ ב ןֵנובְ תִהְל םָדָא לָכ ךיִרָצ :וניֵרָבְדִ מ
.אָבַבו הֶזָב בוט ול הֶיְהִיְו ,תָבַ שַה תֶא לֵלַחְל אלֶ ש
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Chafetz Chayim
Sefer Beit Yisrael
in a very simple and small revelation, as Chazal have brought
down in Gemara Sanhedrin 98a): One pasuk states (Daniel 7:13)
“with the clouds of heaven the likeness of a man came” which
is a reference to our righteous Mashiach, that he will arrive
with the clouds of the sky, meaning, in a manner that is lofty, in
very great splendor. Yet a different pasuk states (Zechariah 9:9)
“impoverished, and riding on a donkey,” meaning, his arrival
will be in a very lowly state; these two pesukim are seemingly
contradictory?! The Gemara answers – If they are worthy he
will come on a high level of splendor “on clouds of Heaven,”
and if they are not worthy he will come on a very simple level
“impoverished and riding on a donkey.” What emerges from our
words is that every man must think carefully about these words
of ours, and be careful not to violate the Shabbat, and in so doing
it will be good for him here in this world and there in Olam Haba.
2nd chapter
25
ÌÈÈÁ ıÙÁ
χ¯˘È ˙È· ¯ÙÒ
‚ ˜Œ¯Œ t
∫‰Àcœ ˙ÃÏÈœ·Ÿ Ë» ‰À ÁÀtŸ ÷œ nà ‰ ˙ïfl ‰À Ë ÔÃÈŸœ ÚÕ Ó ¯Õ aÄŸ Ó
הָמֻאָה תַ שֻדְ ק דוסְי אוה לֵאָרֹ ְ שִי תונְב תַרֳהָט יִ כ ַעודָי הֵנִ ה
וניֵ תושְנִ מ שֹ רְפִ ל אוה־ךורָב־שודָקַה הָוִ צְו ,תיִ לֵאְרְ שִיַה
הָרֵ שְכ הֶוְ קִ מְב לֹ בְ טִ תְו םיִיִ קְנ הָעְבִ ש רֹ פְסִ תֶ ש דַע ןָ תודִנְב
הֶזָבֶ ש ויָנָפְל ַעודָיְו יולָגֶ ש יִ פְכ ,םִיַמ הָאְס םיִ עָבְרַא לֶ ש
הָלְ עַב תֶא אֵ מַטְ ת אלְו ,הָ תָאְ מֻטִ מ הָ שִ אָה שֵדַקְ תִ תְו רֵהָטִ ת
הֶיְהִי רָצונַה דָלָוַהְו ,הָ תודִנ יֵ מיִ ב הָמִ ע בֵכושַה הָ תָאְ מֻטְב
םוש הָליִ לָחֶ ש םָלועֵ מ עַמְ שִנ אלְו .הָרֳהָטְו הָ שֻדְ קִ ב רָצונ
,םולָ שְו סַח ,ולֵ קָי תורֵ שְכַה לֵאָרֹ ְ שִי תונְבִ מ הָ שִ אְו שיִ א
םָעְרַזְו םֵהֶ ש ,דֹ אְ מ רומֲח הָ שְנָע רֶ שֲא ,הָדִנ תַליִ בְ ט ןַיְנִ עְב
לַע לֵאָרֹ ְ שִי תונְב וריִ מְחֶה ,אָבַרְדַאְו ,םולָ שְו סַח םיִ תָרְכִנ
םיִ בַרָה וניֵ תונוֲעַב הָ תַעְו .ןיִדַכְו תָדַכ רֶמֹ ח לָכְב ןָמְצַע
ךָכֶ ש וניֵנְזָאְל יוא - תוליִהְבַמ תועומְ ש וניֵנְזָאְל ועיִגִה
ץֹ רְפִ ל ןָ תָצְ קִ מ וליִ חְ תִה תולודְגַה תורָיֲעַבֶ ש - !תועְ מוש
יִ כ ,הֶוְ קִ מְב לָלְכ תולְבוט ןָניֵאְו הָרומֲחַה הָדִנ רוסִ א ןַיְנִ עְב
הֶז ןֶהָל יַד יִ כ תובְ שוחְו ,ןָ תיֵבְב )סענאוו( תואָטָבְ מַא ןֶהְל שֵי
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Chafetz Chayim
Sefer Beit Yisrael
Chafetz Chayim Sefer Beit Yisrael
3
rd
chapter
Speaking on the topic of family purity and a
Niddah’s immersion in a Mikveh.
It is common knowledge that the purity of Jewish women (lit.,
daughters of Israel) is the foundation of the sanctity of the Jewish
Nation. In this regard HaKadosh Baruch Hu has commanded us
to separate ourselves from our wives while they are Niddah until
they have counted seven clean days and immersed themselves in
a kosher Mikveh of at least forty Se’ah (about 90 gallons) as it
is revealed and known before Him that in this way the woman
will be purifed and sanctifed from her impurity and not defle
her husband when they are intimate while she is in a state of
deflement. The children who are born from a woman who
immersed in a Mikveh following her period of Niddah will be
conceived in sanctity and purity. (In an opposite sense) It has
always been unheard of that – Heaven forbid – any upstanding
Jewish man and woman from the daughters of Israel should,
G-d forbid, permit a leniency regarding relations with a Niddah
who has not immersed in a Mikveh, for which the punishment is
extremely severe; this man and woman, and their children who
were conceived while she was Niddah will be severed, G-d forbid.
In fact to the contrary, in observing the laws of Niddah, Jewish
women in all matters of halacha that involve an issue of leniency
or stringency behave stringently with themselves following the
3rd chapter
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ÌÈÈÁ ıÙÁ
χ¯˘È ˙È· ¯ÙÒ
לָכ הָרותַה יִ פ־לַעְד ,רָבָדַה ןֵכ אל תֶמֱאֶבו .הָליִ בְ ט םוקְ מִ ב
םיִ שֲעַנַה םִיַמ הָאְס םיִ עָבְרַא לֶ ש הֶוְ קִ מְב לֹ בְ טִ ת אלֶ ש ןַמְז
אָנָמֲחַר ,תֵרָכ ָהיֶלָע ןיִ בָיַחְו ,הָרומְג הָדִנ איִה תָדַכְו ןיִדַכ
,םיִ מוגְפ יאַדַוְב ויְהִי הָנֶמִ מ ול םיִדָלונַה םיִנָבו ,ןַלְצִ ל
.םיִ עְ שופו םיִדְרומ
זֵרָזְלו רֵבַדְל ךֵרָטְצִנֶ שְו הֶזַה ןָיְנִ עָב רֵבַדְל יִ ל הֶ שָקֶ ש ףַ אְו
יֵדיִ ל ונְ עַגִה םִ א הֶֹ שֲעַנ הַמ לָבֲא ;הֶלֵאָכ םיִ טושְפ םיִרָבְדִ ל
שאֹ רְב אֹ רְ קִ ל וניֵלָעְו ,תושֲחַל םיִ אָ שַר ונָא ןיֵאְו ,ךָכ
הָלודְגַה הָרֵ עְבַ תַה הָ תֹ ְ שֶעֶנ הֶז הַמ לַעְו הֶז הַמ :תויִ מוה
,רַפוי וניֵ קלֱא רַבְד םִ אַה !?הָ תְנַ תְ שִנ ונֵ תָרות םִ אַה !?תאֹ זַה
,ורְפוי םִיַמָ שַה אָבְצו שֶמֶ שַה ,יַחַא ןֵכ אל !?םולָ שְו סַח
רֵאָבְל יַלָע יִ תְרַמָא ןֵכ־לַע .םָלועְל םוקָי וניֵ קלֱא רַבְדו
יַלוא ,הֶזַה ןָיְנִ עָה רֶמֹ ח תֶא הֶלֵאָה םיִ שָנֲאָה יֵנְפִ ל טַעְ מ
.תָצְ קִ מְב וליִ עוי
הֶמוד וניֵא הָדִנ ןוֲעֶ ש ,רֶפֵס יֵ עְדוי לָכְל ַעודָי הֵנִה )א
ןוֲע ןֵכ ןיֵאֶ ש הַמ ,ואָל רוסִ א קַר אוהֶ ש ריִזֲח־רַ שְב תַליִ כֲאַל
דַחַי הָ שִ אָהְו שיִ אָה לַע אוה שֶנֹ עָהְו ,תֵרָכ רוסִ א אוה הָדִנ
6. Please see the Laws of Ishut written by the Chafetz Chayim ZT”L as
appearing in Sefer Nidchei Yisrael, in chapters 18, 19, 20, 21, 22, 23, 24,
40 and 41. The English translation appears under the title Mazal Elul.
Moreover, these nine chapters appear as a separate sefer entitled The
Laws of Ishut from Sefer Nidchei Yisrael, in both English and Spanish
translation (Leyes de Ishut Del Libro Nidjei Israel – Jafetz Jaim). Both
of these sefarim have been published and distributed by the Mazal Elul
Congregation (the Mazal Press, 5771, 5772). They are available from Z
Berman books and can be viewed online at http://chafetzhayim.org.
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28
Chafetz Chayim
Sefer Beit Yisrael
letter of the law in maintaining their purity.
5
Yet now, because of
our many sins, very shocking reports have come to our attention
– woe unto the ears that heard such things – that in some big
cities a few people have begun to breach the extremely serious
laws of Niddah
6
and women do not at all immerse in a Mikveh
before intimacy with their husbands, because they have bathtubs
in their homes and they wrongly think it is suffcient to take a
bath instead of immersing in a Mikveh. In reality that is not
true! By the law of the Torah, as long as she has not immersed
in a Mikveh containing at least forty Se’ah of water as required
by the letter of the law she is an absolute Niddah, and if she is
intimate they are both culpable for Karet, G-d forbid, and the
children born from her will most certainly be fawed, rebellious
against Hashem and intentional sinners.
Even though it is diffcult for me to speak on this subject and to
fnd it necessary to motivate people in matters that are as basic \
elementary as this, still, what should we do if we have come to this
state. We have no latitude to remain silent, and it is incumbent
upon us to call out publicly from the tops of towers – What is this,
and for what reason has this great calamity been perpetrated?!
Has our Torah changed?! Has G-d’s word been abrogated? The
word of G-d is forever unalterable! My brothers, this is not to
be done! The sun and all the galaxies of the universe will cease
to exist but the word of Elokim is unalterably eternal. Therefore
I have said that it is my responsibility to concisely explain to
the public the profound seriousness of this topic – perhaps in so
doing it will help somewhat.
‘(1) It is well known to those who know anything about halacha
that the sin of intimacy with a Niddah is unlike the sin of eating
pork, which is “merely” a forbidden Lav. But that is not the
same as the sin of a Niddah which is punishable by Karet – and
5. Regarding family purity, please see the Mazal Elul English translation
of the Chafetz Chayim’s ZT”L Sefer Nidchei Yisrael, the 41
st
chapter
(produced and distributed by the Mazal Elul Congregation, 5771, and
available from Z Berman Books).
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ÌÈÈÁ ıÙÁ
χ¯˘È ˙È· ¯ÙÒ
םֶהיֵ תויֻכְז םִ א ולִ פֲאַו .םולָ שְו סַח ,םֶהיֵ תונְ ש ומיִ לְ שַי אלֶ ש
תֶ תֶרְכִנ םָ שְפַנ לָבֲא ,םֶהיֵ מְי ךיִרֲאַהְל םֶהָל ולְ תִיְו ובַרְ תִי
:רַמֱאֶנ הֶז לַעְו ,שֶפֶנַהְל יִ חְצִנ ןָדְבָא אוהֶ ש ,םיִיַחַה רורְצִ מ
!הֶזַה שֶנֹ עָה אָרונ הַמו ."יַנָפְלִ מ איִהַה שֶפֶנַה תֵרָכִ ת תֵרָכִה"
תיִנַמְז הָ תיִ מ קַר אוהֶ ש תֶוָמ שֶנֹ עֵ מ ףַא םיִ מָעְפ ףֶלֶא אוה עַר
םֹ נִהיֵגַה שֶנֹ ע ולְבַקְיֶ ש רַחַא אוה הֶז לָכְו .תיִ חְצִנ הָ תיִ מ הֶזְו
םיִרָמ םיִרוסִיְב םָ ש םיִנודִנְו לואְ שַל םֶדֹ ק םיִדְרויֶ ש אָרונַה
רַחַאְו ,שודָקַה רַהֹ זַב אָ תיִ אְדִ כ ,ורְבָעֶ ש םַעַפו םַעַפ לָכ לַע
לַע םֶהיֵנְפִ ב וטְ קְנִי אלֲה זָאְו .שֶפֶנַה תֵרָכ םֶהָל ַעיִגַי הֶז לָכ
־לַע וא ,ןֶהיֵ תורְבַח גַעַלְו םָרְצִי רַחַא וכְ שְ מִנֶ ש ,םָ תולְכִ ס
ורְזַעַי אל זָאְו .הָרותַה יֵ קֻחֵ מ םיִגיִ עְלַמַה לַעַר יֵרְפִ ס יֵדְי
.ַעיִ שוהְל םֶהיֵדְי לֵאְל ןיֵאְו םֶהָל הֶיְהִי יובֲאַו יוא ,לָלְכ םֶהָל
םָדָיְב ןִיַדֲעֶ ש הָעָ שְב הָ תַע הֶזַה אָרונַה ןָיְנִ עָב אָנ ונְנובְ תִיְו
.ןֵ קַ תְל
ונְיַה ,אוה יִריִרֲע שֶנֹ עֶ ש ,דֹ אְ מ לֹ דָג הֶז ןוָעֶ ש ַעודָי םַג )ב
לָלְכ ודְלֵי אלֶ ש וא ,ןַלְצִ ל אָנָמֲחַר ,םיִנָב אלְב ותומָיֶ ש
הֶזָב םיִרְבועָהְו .ןַלְצִ ל אָנָמֲחַר ,ותומָיְו ודְלֵיֶ ש וא םיִנָב
םיִ בוהֲאָה םֶהיֵדְלַי תֶא םיִ סיִנְכַמֶ ש ,הֶז רֹ כְזִ ל םֶהיֵלֲע אלֲה
םֶ תַא הָמ םיִ חַא אָנ ונְנובְ תִה .הָנָכַסְב םיִ חופִ ט יֵלְלוע
וזָכ הָנָכַסְב םיִ בוהֲאָה םֶכיֵנְב םֶכְ מְצַעְב סיִנְכַהְל !םיֹ ִ שוע
הַמו םֵה יִ מ .םיִ לָכְסַה םֶכיֵרְבַח וגיִ עְלַיֶ ש גַעַל הֶזיֵא ליִ בְ שִ ב
!ולְבִי בֶ שֵ עָכ םָלֻכ אלֲה !?םֵה
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the punishment is meted out together to both the man and the
woman (who shared intimacy while she was a Niddah), that they
will not live out their full lives, G-d forbid. And even if their
merit increased substantially and resulted in their living a long
life, but their souls will be torn out of the Fabric of Life and
that soul will be lost forever and ever. Regarding this, the pasuk
states (Bamidbar 15:31) “That soul will be absolutely cut off
before Me.” How awesome is this punishment! It is a thousand
times worse than the punishment of dying, which is merely a
temporary death, whereas Karet is death forever and ever.
And all of this occurs after they’ve gone through the fearsome
punishment of Gehinnom, that frst they descend into She’ol, and
there they are judged with bitter sufferings for each and every
time they committed this sin, as brought down in the holy Zohar,
and after all of that Karet will be invoked on their soul, whereby
their soul is forever cut off from its attachment to the place of
holiness which was its source. At that time their foolishness
will become apparent to them, that in life they followed their
inclinations (vanities) and the mockery of their friends, or the
poisonous literature that derides the statutes of the Torah, and at
the time of their judgment they will not be able to help them at
all. Woe unto them, at that time they will be powerless to save
themselves. Please ponder \ think carefully about this fearful \
awesome subject now, at a time when they can still remedy this.
‘(2) It is also common knowledge that this sin is an extreme
sin whose punishment is childlessness, meaning, they will die
without any children – G-d save us – either because children
will never be born to them or children will be born to them who
will die, G-d forbid. Those who violate this prohibitive law (and
are intimate with their wives while they are Niddah) should keep
this in mind, that they are putting their beloved innocent children
at life-threatening risk; please think very carefully about this,
my brothers, what are you doing?! You yourselves are putting
your beloved children in this great danger merely because of the
mockery of your foolish friends who will deride you for keeping
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ÌÈÈÁ ıÙÁ
χ¯˘È ˙È· ¯ÙÒ
,ותומָי אלֶ ש םיִנָבַה דַעְב םַג םיִ תוכְז הֶזיֵא ולָ תִי םִ א ףַא )ג
;םֵה םיִ מוגְפו םֶהיֵלֲע רֵאָ שִ ת םֶהיֵ תובֲא ןוֲע אלֲה לָבֲא
יִ כ םֶהיֵלֲע רֶ שֲא הָאְ מֻטַה תַאְלֶחֵ מ ץֹ חְרִ ל ולְכוי אל םָלועְל
יֵאְרִי םיִ שָנֲא םַג ;ואְרָקִי הָדִנ יֵנְב םֵ שְבו ,הָרֵבֲעַב ודְלונ
.םָב ןֵ תַחְ תִהְלִ מ וקֲחַרְ תִי םיִרָ שיִו םיִ קלֱא
ויָנָב לַע אוה ותָמָחֶנְו לֵאָרֹ ְ שִי שיִ א תַוְ קִ ת לָכ יִ כ ַעודָיְו
הֶזָב םֶהֵ מ תַחַנ הֶאְרִיְו תויִרְבַלְו םִיַמָ שַל םיִ בוט ויְהִיֶ ש
ודְלונֶ ש םיִנָבַהֵ מ תווַקְל שֵי הֶז לָכְו .הָנָ ש הָאֵ מ רַחַא אָבַבו
הָ תָאְ מֻטִ מ הָמְצַע הָרֲהִ טְו םָמִ א הָלְבָטֶ ש ,הָרֳהָטְו הָ שֻדְ קִ ב
רוקְ מִ מ הָ שודְ ק שֶפֶנ םיִנָבַה לַע הָכְ שְ מִנ זָא ,הָרותַה קֹ חְכ
שֶפֶנ אלֲה - קֹ חַכ ורֲהָטִי אלֶ ש הֶלֵא לָבֲא .לֵאָרֹ ְ שִי תַמְ שִנ
:תומְ ש תַ שָרָפ שודָקַה רַהֹ זַב אָ תיִ אְדִ כ ,םָב הֶרְ שִ ת הָאֵ מְ ט
,אָבֲאַסְ מִד אָחור הֵלֲע ןיִ כְ שָמ ,אָ תְ עַ ש איִהַה דיִ לְיְ תִ אְד עַרֶז
והיִ א הֵליִד אָדוסיִו אָנָיְנִ ב אָהְד ,ובֲאַסְ מִ כ יֵוֱהֶי יומוי לָכְו
םיִ עָ שְר ויְהִיְו .אָמְלָעְד אָבֲאַסְ מ לָכִ מ ףיִ קַ תְו בַר אָבֲאַסְ מִ ב
ןֵכְו ."םֶחָרֵ מ םיִ עָ שְר ורֹ ז" :)'ד :ח"נ םיִ לִהְ ת( ביִ תְכִדְכו ,ןֶטֶבִ מ
:'כ לאֵ קְזֶחְי( קוסָפַה לַע םיִרָדְנ תֶכֶסַמְב ל"ַז וניֵ מָכֲח ורְ מָא
יֵנְב ולֵא - "יִ ב םיִ עְ שופַהְו םיִדְרֹ מַה םֶכִ מ יִ תורָבו" :)ח"ל
לוקְלִ ק ,תובָא ,אָנ ואְרו .םֶהֵ מ דָחֶא הָדִנ יֵנְבו ,תודִ מ עַ שֵ ת
אל םָדָאָה רֶ שֲאַכְו .םָלועָל םיִ עָ שְר םיִ איִ בְ מ םֶ תַאֶ ש ,םֶכיֵ שֲעַמ
םיִרָמ םיִרוסִיְב םֶכיֵנְב תֶא םַג ונודָי ףוסַבְלו ,הֶיְחִי םָלועְל
,םֶכיֵ שֲעַמ זָא ורְכְזִ ת אלֲה ,םָלועָב םיִ עָרָה םֶכיֵ שֲעַמ לַע
תַחַ ת !יובֲאַו יוא ,םֶכְ תולְכִ סְב תאֹ ז םֶהָל םֶ תְ מַרְג םֶ תַא יִ כ
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the laws of Niddah and Mikveh. Who are they! And what are
they!! All of them are like grass that will wither.
‘(3) Even if they have some merit which will ward off this
punishment so that their children would not die, still, the sin of
their fathers will remain with them and they will be fawed, and
they will not be able to rid themselves of the flth of deflement that
is on them since they were born \ conceived in an intentional sin,
and they are called by the name of “Son of a Niddah,” and people
who are G-d fearing and righteous will distance themselves from
marrying off their children to them.
It is common knowledge that the entire hope of every Jewish
person, and the pleasure that comforts them resides with their
children, that they should be good both to Heaven (spiritually
\ religiously) and to society, and that they should take pleasure
from their children here in this world and there in Olam Haba
after one hundred years. All of this is what one can hope to see
from children who were born in holiness and purity, that their
mother immersed in a Mikveh and purifed herself from her
deflement in fulfllment of the Torah’s statutes, only then will
there be invoked on these children a holy soul from The Source
of Jewish Souls. But those women who do not purify themselves
as the law requires will be endowed with a defled soul, as
brought down in the holy Zohar, in perashat Shemot: Offspring
born at that time will draw upon themselves a defled soul, and
all of their lives will be lived in deflement as the foundation
and the entire structure of this person is rooted in the deepest
and strongest type of deflement, and they will be evil from the
time they are in their mother’s womb, as it is written (Tehilim
58:4) “Evil people are estranged from the womb.” Similarly,
Chazal have said in Gemara Nedarim (20b) in commentary of the
pasuk (Yechezkel 20:38) “I will separate from among you those
who rebel and transgress against Me,” these are the children of
nine character traits, one of them being the children of a Niddah.
Fathers, please understand (lit., “see”) the ruinous consequences
of your actions - that you are bringing evil people, Resha’im,
into the world. Man will not live forever, and ultimately they
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33
ÌÈÈÁ ıÙÁ
χ¯˘È ˙È· ¯ÙÒ
וגיִ שַ ת ,םֶהיֵנְבִ מ םיִרָ שְי תובָא וגיִ שַי רֶ שֲא הָלֻדְגו דובָכ
ַעיִגַי אָרונ רַעַצְו ,םֶ תְלַדִגֶ ש םיִ לודִגִ מ הָמִ לְכו הָפְרֶח םֶ תַא
.םָעיִ שוהְל םֶכיֵדְי לֵאְל ןיֵאְו ,םֶהיֵרוסִיִ מ םֶכָל
,הָרות־ןֶב לָכְל ַעודָיַה רָבָד תַעַדָל םיִ שָנֲאָה לַע דוע )ד
תורֵבֲע הָ שלְ שִ מ תַחַא איִהֶ ש ,תויָרֲע לַלְכִ ב איִה הָדִנ יִ כ
הָפֵרֹ ְ שִ לְו הָגיִרֲהַל ושְפַנ רֹ סְ מִ ל לֵאָרֹ ְ שִי שיִ א לָכ בָיֻחְ מֶ ש
תוכיִ פְ שו תויָרֲע יולִג ,הָרָז הָדובֲע םֵהְו ,םֶהיֵלֲע רֹ בֲעַל אלֶ ש
ודֹ אְ מ לָכ תֵ תָל קַר ,בָיֻחְ מ וניֵא תורֵבֲע יֵרָאְ שִ ב יִ כ[ םיִ מָד
תַד לַע וריִ בֲעַהְל קיִ צֵ מַה ןֵוַכְ מֶ ש אל םִ א ,ושְפַנ אל לָבֲא
אוהְו .]ז"נק ןָמיִ ס ,הָעֵד־הֶרויְב רָאֹ בְ מַכ ,אָיְסֶהְרַפְב אֵרובַה
ול בָטומֶ ש ךָכ־לָכ לודָג תונוֲעָה ולֵאֵ מ שֶפֶנַה םַגְפֶ ש יֵנְפִ מ
הֶלֵא תֶא זֹ חֱאֶל ךיִרָצ תֶ תֶרָו ליִ חְו .רֹ בֲעַל אלְו תומָל םָדָאָל
םָ שְפַנ רֹ סְ מִ ל םיִ כיִרְצ רֶ שֲא רָבָד יִ כ ,םָ תושְפַנְב םיִ עְ שופַה
embracing a wild lifestyle and falling into profound sin, therefore it was
decreed against this father that when his son receives the punishment he
deserves the father will stand and witness it for himself. Who can imagine
the enormous suffering and pain that will befall a man because of this,
since even if one small limb hurts his son, and he groans because of this
great pain, it is human nature that the father feels great anguish because of
this; especially so if he sees they are punishing his son with terribly bitter
punishments. This one will pull off his arm from his body and this one will
pull off his leg. (It is commonly known that each of these “annihilators”
is created from the essence of the sin which was committed with that
particular limb. For example, if he committed a sin with his hand, in so
doing he created an annihilator with the power to destroy his hand, and so
on with his leg and so on with all of the limbs of his body). In the end they
will throw him into the fre and this man will scream and moan with a bitter
voice “Woe unto me.” (Emphatically) How embittered will this person’s
father be at that time, and he will cry from the depths of his heart, and he
will not have the ability to save his son at all.
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will also judge your children with bitter sufferings because of
your evil actions while you were alive in the world. You will
then remember your actions, that you were the one who caused
this to them in your foolishness. Woe unto you. Instead of honor
and prestige which righteous fathers achieve from their children,
you will attain shame and humiliation from the offspring you
raised, and you will endure awesome sorrow from their intense
sufferings, and you will be powerless to save them.
7
‘(4) Moreover people have to know something that is common
knowledge among all religious Jews (lit., ben-Torah) that a
Niddah is included in the category of “Arayot” (meaning, those
women forbidden to a man by the Torah) that intimacy with
any of the women in the category of Arayot is one of the three
cardinal sins that one is required to forfeit one’s life and be killed
or burned to death and not violate that sin – Those three cardinal
sins are namely: the worship of an idol god, intimacy that is
forbidden by the Torah and murder (because for all other sins one
is only required to give up all of his wealth before committing
the sin, but not to die because of it unless the aggressor is forcing
him to commit the sin in public as a repudiation of Hashem’s law,
as codifed in Shulchan Aruch Yoreh De’Ah, section #157). This
is because the defect created in one’s soul from these sins is so
very great that it is better for a person to die and not commit such
a sin. Dread and trembling should overwhelm these intentional
sinners who sin to the core of their souls, because this sin that
they were commanded to avoid at the cost of their lives - even if
7. Quoting from the Mazal Elul English translation of the Chafetz Chayim’s
ZT”L Sefer Nidchei Yisrael, 17
th
chapter: [Mishle 29:7] “Punish your son
and he will give you peace;” - “punish,” that even if this person was a
Tzadik, if he has a son who is evil they will remove him from Gan Eden and
place him in Gehinnom in order to witness the sufferings being inficted on
his son. That is the intent of the words “punish your son and he will give
you peace” in your place (in Gan Eden)…” and he will also give you…,”
etc. (Quoted up until this point). All this is measure for measure, since this
father allowed his son to follow a wicked path in order to earn the material
pleasures of this world for his enjoyment, which was the cause of this son
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35
ÌÈÈÁ ıÙÁ
χ¯˘È ˙È· ¯ÙÒ
םַעַפ אלְו ,בֵל ץֶפֵחְב הֶז לַע םיִרְבוע והוסְנַאַי םִ א הָגיִרֲהַל
הַמו ונְ עַגִהֶ ש הַמְל דֹ אְ מ אָרונ ןָיְנִ עָה .רועִ ש ןיֵאְב קַר ,תַחַא
יֵ קֻח לַע םָגֲעַלְב לֹ ע יֵ קְרופ םיִנַנֲאַ שַה גַעַל וניֵלָע ולֲעָפֶ ש
.הֶזָכ אָרונ ןָיְנִ עְב םיִ מיִ מְ ת לֵאָרֹ ְ שִי סיִנְכַהְל ,הָרותַה
ןוֲעַבֶ ש ,)ג"ל ףַד( תָבַ ש תֶכֶסַמְב ל"ַזֲח ורְ מָאֶ ש הַמ ַעודָי )ה
םיִ שָנַה הָנְדַחְפִ ת אל ךיֵאְו .ןָ תָדֵל תַעְ שִ ב תותֵ מ םיִ שָנ הָדִנ
־תַדִ מ ןֶהֵ מ עַבְ תִי הָנָכַסַה תַעְ שִ ב םולָ שְו סַח ןֶפ ,הֶז רָבָדִ מ
זָא הָנְ קַעְצִ ת םיִנָפ הֶזיֵאְב םַגְו ;ושְנָעֵיְו ןָנוֲע תֶא ןיִדַה
לָכְב ונוצְר תורְבוע ןֵהֶ ש יֵרֲחַא ,ןָעיִ שויֶ ש 'הַל ןֶהיֵלְבֶחְב
.הָעָ ש
תַ שָרָפ ,שודָקַה רַהֹ זַב רַמֱאֶנֶ ש הַמ תַעַדָל ךיִרָצ דוע )ו
םיִ שָנֲאַו ,לֵאָרֹ ְ שִיִ מ םֵ שַה דובְכ קֵלַסְל םֵרוג הֶז ןוָעְד ,תומְ ש
יִ כ[ םיִנֲעַנ םָניֵאְו אוה־ךורָב־שודָקַהְל םֶהיֵ תורָצִ מ םיִ קֲעוצ
בָבְלִנַה שיִ אָה דַחְפִיְו הֶאְרִיְו .]הֶזָל הֶז םיִ בֵרֲע לֵאָרֹ ְ שִי לָכ
,ןַלְצִ ל אָנָמֲחַר ,יִ לֹ חְו הָסָנְרַפ ןורְסֶח ,תורָצ הָמַכ ורְכָזְב
םֵ שַהְל םיִ קֲעוצֶ ש ,ודָי־לַע לֵאָרֹ ְ שִיְל איִ בֵה הֶזָב אֵצויַכְו
םֵהֶ ש ןֵכֶ ש־לָכ ,םיִרֵחֲאַל הֶז ומְרָג םִ אְו .םיִנֲעַנ םָניֵאְו
,םולָ שְו סַח ,םֶהָל רַצַב 'הַל וקֲעְצִיֶ ש ,הֶזָכ ושְנָעֵי םָמְצַעְב
.ונָעֵי אלְו
ריִ קְפַמֶ ש יִ מֶ ש ,הָנוי ונֵבַר בַ תָכֶ ש הַמ תַעַדָל ךיִרָצ םַג )ז
רָמומ םֵ שְב אָרְ קִנ אוה ,ורְ מָ שְל ויָלָע לֵבַקְ מ וניֵאְו דָחֶא ןוָע
,הֶזָכ רומָח ןוָעְב ןֵכֶ ש־לָכ ,לַק ןוָעְב ףַא הֶזְו ;דָחֶא רָבָדְל
םיִ עְ שופו םיִ עָ שְר םִ עְו ,ומְצַע תֶא אָרְ קִי רָמומ םֵ שְב אלֲה
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they were coerced to commit that sin - these people now commit
with a willing heart, and not just one time, but over and over
again. The matter is extremely serious that we have come to this
point, and how we have been affected by the vitriolic mockery
of the chorus of people who have completely repudiated mitzvot
in defaming the statutes of the Torah, that simple \ pure innocent
Jews are exposed to this fearful state.
‘(5) The statement of Chazal in Gemara Shabbat (31b) is
common knowledge, that because of the sin of intimacy with a
Niddah women die in childbirth, and so how could it be that these
women are not afraid of this, that G-d forbid at this moment of
danger (i.e., during childbirth) the Attribute of Strict Justice will
charge them with this sin and they will be punished. Moreover,
with what arrogant temerity will they cry out to G-d in the pain of
their childbirth that He should save them after having constantly
violated His Will.
‘(6) Moreover, one must clearly know what is said in the holy
Zohar, in perashat Shemot, that this sin is a cause for G-d’s Glory
to depart from the Jewish people and consequently, as Hashem’s
open Providence is withdrawn people cry out to HaKadosh
Baruch Hu from the pressures of their sufferings and they are not
answered (since all Jews are responsible for each other). One
who is intelligent will be afraid and in dread as he recalls the
many sufferings, and the lack of livelihood, and the sickness –
G-d forbid – and the like that are brought onto Israel because of
him (i.e., the one who has relations with a Niddah) that people
cry out to Hashem and are not answered. And if this is what they
caused to others, how much even more so will they themselves
be punished in this same way, and they will cry out to Hashem in
their time of need, and – G-d forbid – they will not be answered.
‘(7) Additionally one must know what Rabbeinu Yonah wrote,
that one who repudiates one sin and does not accept upon himself
to observe it, he is called an apostate to one mitzvah. All of this
applies to a “light” sin, and all the more so for a profound sin
such as this. He invoked onto himself the title of ‘apostate,’ and
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עָ שָר ןיִדְכ הָעובְ שִ לְו תודֵ עְל אוה לוסָפ ןיִדַה ןִ מו ,הֶנְ מִנ
ויִ פִ מ אלֲה ,'רָמומ' םֵ שְב והֵאָרְ קִי דָחֶא םִ א הֵנִהְו .רומָג
רומָג רָמומ ומְצַע תֶא הֶֹ שועֶ ש הֶזָבו ;ויָלָע וכֵלַהְי םיִדיִ פַל
ומְכ קַר ,לָלְכ ומְצַע לַע סֵ עוכ וניֵא ,ךַרָבְ תִי םֵ שַה יֵנְפִ ל
.הֶז םַג ַחֵכוש ךָכ־רַחַא םיִ מָי הֶזיֵאְבו ,הָלְוַע רַבְד הֶֹ שועֶ ש
אָצְ מִנ םִ א ןיִדַה ןִ מו .הֶוְ קִ מ הָב ןיֵאֶ ש ריִ עְב רודָל רוסָא )ח
םַגְו ,הֶוְ קִ מ תוֹ שֲעַל הֶז תֶא הֶז ןיִ פוכ הֶוְ קִ מ הָב ןיֵאֶ ש הָלִהְ ק
־ןֶ שֹ חְב רָאֹ בְ מַכ ,הֶז לַע תֵ תָל םיִ בָיֻחְ מ תונֵ קְזַהְו םיִנֵ קְזַה
־רֶפֵס תַיִנְ קו תֶסֶנְכַה־תיֵב ןָיְנִ בְל תֶמֶדוק איִהְו ,טָפְ שִ מ
.תווְצִ מַה לָכְו הָרות
םיִ שָדֲח הָליִ בְ ט יֵ תָב ונְ קְ תִנ רַבְכ הֶלֵא וניֵ מָיְב הֵנִ הְו
םיִ שָנַה תוטַעְ מ תאֹ ז לָכְבו ,םיִנוגֲהַו םיִ שָדֲח םיִנוקִ ת םִ ע
הָ תַע דַע יִ כ ?הָדֻקְפ םויְל ונֲעַי הַמו .הָדִנ תַליִ בְ טִ ב תוריִהְזַה
,ןֶהָל וליִ עוי אל םֵה םַגֶ ש ףַא ,םיִנוש םיִ צורֵ ת ןֶהָל ויָה
םיִ כורֲע יִ כ ,םיִ צורֵ ת םוש ןֶהָל ויְהִי אלֶ ש תֵ עָכ טָרְפִ בו
.שֶפֶנ־טָאְ שִ ב הֶז לַע תורְבוע ןֵהְו ,ןוגָהְו הֶאָנ רֶדֵסְב םֵה
יִ כ תַעַדָל ןֶהיֵלֲעַו !ןָנוֲע לַע םֵ שַה דֹ קְפִי יִ כ הֶיְהִי ןֶהָל יוא
תיִנולְפו תיִנולְפ יִ כ ,לֹ כ ןיֵ עְל הָנְ מֵסְרַפְ תִ ת אובָל דיִ תָעֶל
יֵרְ שַאְו .ןָ תָפְרֶח תֶא וכיִ לוי הָנָאְו ,הָדִנ תַליִ בְ טִ ב הָרֲהְזִנ אל
הַמ לָכ ןֵ קַ תיִו ,ויָיַחְב ודועְב הֶזָב ןֵנובְ תִיֶ ש םָדָאָל ול
.אָבַבו הֶזָב בוט ול יִהיִו ,ויָיַחְב לֵ קְלִ קֶ ש
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he is counted among the company of Resha’im and intentional
sinners for which the halacha lists him as disqualifed from
giving witness testimony and from swearing an oath (meaning,
he can no longer be trusted) as is the halachic status of an
absolute Rasha. Now if someone were to call him an ‘apostate,’
fre would vent from his mouth against that person. Yet here,
where he himself is rendering himself as an absolute apostate
before Hashem Yitbarach, he is not at all angry at himself, and he
considers it to be merely an incorrect act (i.e., he rationalizes to
himself that it is only a petty crime \ sin), and after several days
have passed he will completely forget about it.
‘(8) It is forbidden to live in a city that does not have a Mikveh.
The law is that if a community exists that does not have a Mikveh
the residents can force each other to build a Mikveh, and even
old men and old women are required to give money for this as
this law is codifed in Choshen Mishpat, and the construction of
a Mikveh takes precedence over the building of a synagogue and
the purchase of a sefer Torah, and all of the mitzvot.
Nowadays there already are established Mikvehs that are new,
with brand new furnishings that are appropriate to a Mikveh,
and yet with all of this only relatively few women are careful to
immerse in a Mikveh following their period of Niddah; What will
all of these other women answer on the day of their judgment?!
Because up until now they had different excuses – even though
those excuses are meaningless and could not help to defend
them, and especially now when they have no excuse for not
going to Mikveh, since these Mikvehs are furnished beautifully
and comfortably – yet these women violate this sin and transgress
it with open contempt. Woe unto them as Hashem will punish
them for their sins. These women should clearly know that in
the Coming Future they (i.e., their sin) will be publicly disclosed
before everyone, that Mrs. so and so was not careful to immerse
in a Mikveh following her period of Niddah ), and then where
will they hide their humiliation?! Praiseworthy is the person
who gives careful thought to this in his lifetime and remedies
everything he ruined during his life, and it will be good for him
here in this world and there in Olam Haba.
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„ ˜Œ¯Œ t
‰À¯«zà ‰ „»nœÏ ˙Ãl‹„Ÿb ÔÃÈŸœ ÚÕ Ó ¯Õ aÄŸ Ó
,'ה תֶא אֵרָי שיִ א יֵרְ שַא" :)'א :ב"יק םיִ לִהְ ת( אָרְ קַב בי ִ תְכ
הָוְצִ מו הָוְצִ מ לָכ תֶמֱאֶבֶ ש ףַא ,הֵנִהְו ."דֹ אְ מ ץֵפָח ויָ תווְצִ מְב
םוקָמ לָכִ מ ,אָבַה םָלועָה יֵיַחְל םָדָאָה תֶא הָאיִ בְ מ הָרותַבֶ ש
אָ תיִ אְדִ כ ,הָנָלֻכ לַע הָלוע הָרותַה דומִ ל לֶ ש הֹ ֵ שֲע תַוְצִ מ
םֶהיֵ תורֵפ לֵכוא םָדָאֶ ש םיִרָבְד ולֵא :)א"פ הָאֵפ( הָנְ שִ מַב
אָ תיִ א ןֵכְו .םָלֻכ דֶגֶנְכ הָרות דומְלַ תְו ,'וכְו הֶזַה םָלועָב
.הָרותַה ןִ מ דָחֶא רָבָדְל תווָ ש םָניֵא תווְצִ מַה לָכ :יִ מְלַ שוריִ ב
,ךָכ־לָכ הָלודְג הָרותַה דומִ ל תַוְצִ מ ַעודַמ ,רָבָדַה םַעַטְו
רֶ שֲאַכ יִ כ" :)'י :ה"נ הָיְ עַ שְי( אָרְ קַב ביִ תְכ הֵנִהְד רֵאָבְל הֶאְרִנ
הָוְרִה םִ א יִ כ בושָי אל הָמָ שְו םִיַמָ שַה ןִ מ גֶלֶ שַהְו םֶ שֶגַה דֵרֵי
רֶ שֲא יִרָבְד הֶיְהִי ןֵכ ,'וגְו הָחיִ מְצִהְו הָדיִ לוהְו ץֶרָאָה תֶא
יִרָבְד" ןושָלַה הֵנִהְו .'וגְו "םָקיֵר יַלֵא בושָי אל יִ פִ מ אֵצֵי
יאַדַוְב 'ה רַבְד אוה םִ א יאַדַוְד ,ןָבומ וניֵא "יִ פִ מ אֵצֵי רֶ שֲא
.ויִ פִ מ אֵצֵי
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Chafetz Chayim Sefer Beit Yisrael
4
th
chapter
Speaking on the subject of the greatness of
learning Torah.
It is written (Tehilim 112:1) “Praiseworthy is the man who fears
Hashem, who desires His mitzvot very much.” Now, even
though any one of the mitzvot of the Torah brings a person
to everlasting life in Olam Haba, nevertheless, the proactive
mitzvah of learning Torah is superior to all of them. This concept
is brought down in the Mishnah (Yerushalmi, Peh’ah 1:1) “These
are the things for which a person receives an ancillary reward in
this world…and learning Torah is superior to them all.” So too
in the Yerushalmi it states (Peh’ah 1:1) “All the mitzvot are not
comparable to one thing (word) from the Torah.” It seems to me
to explain the reason for this - Why is the mitzvah of learning
Torah so very great – as follows: It is stated in the text (Yeshaya
55:16) “Just as rain and snow fall from the sky and they will not
return back there, rather, they nourish the land, and it germinates
and grows, so too My word which comes out of My mouth will
not return back to Me empty.” Now, this expression “My word
which comes out of My mouth” is not understandable, as with
absolute certainty since this word came from Hashem, it came
from His “mouth;”
At this point in the translation of Sefer Beit Yisrael, on 17 Shevat
5772, the pure and holy Neshamah of our 4-month old grandson
Yoseph ben Sarah completed its Tikun in life and returned home
to its place under the Kiseh HaKavod of HaKadosh Baruch Hu.
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?"יִ פִ מ אֵצֵי רֶ שֲא" בֹ תְכִ ל ול הָ מָלְו
אָרְבִיַו" :)א"כ :'א תיִ שאֵרְב( הָרותַב ביִ תְכִד הַמְב רַאֹ בְי לָבֲ א
'םִניִנַ ת' :י"ִ שַר שַרֵפו ,"םיִ לֹ דְגַה םִניִנַ תַה תֶא םיִ קלֱא
תֶא גַרָהְו ,הָבֵ קְנו רָכָז אָרָבֶ ש ,)יִנֵ שַה ןונ רַחַא דוי אלְב( ביִ תְכ
,הֶ שָק הָרואְכִ לְו .אובָל דיִ תָעֶל םיִ קיִדַצַל הָחָלְ מו הָבֵ קְנַה
,תיִ שאֵרְב יֵ מְי תֶ שֵ שִ מ ןיִ כָהְל אוה־ךורָב־שודָקַהְל ול הָמָל
,םָיַב םיִגָד ןיֵא םִ אַה - לֵ קְלַקְ תִי אלֶ ש יֵדְכ ַחלְ מִ ל חַרְכֻהְו
םיִגָד זָא לֹ טִ ל אובָל דיִ תָעֶל הָדועְסַה ןַמְז אובָיֶ ש תֵ עְבֶ ש
אָלֶא ?תיִ שאֵרְב יֵ מְי תֶ שֵ שִ מ ַחולָמ גָד אלְו ,הָדועְסַל םיִיַח
־ךורָב־שודָקַה אָרָבֶ ש הָנושאִר הָאיִרְבֶ ש ,רורָבַה תֶמֱאָה
ואְצָיֶ ש תודָלותַה לַע זַע רֶ תֶיְו תֵאֹ ְ ש רֶ תֶי הָל ומְצַעְב אוה
־שודָקַה לֶ ש וחֹ כִ מ םֵה םָלֻכֶ ש םַגַה[ ןַמְזַה ךֵ שְ מֶהְב םֶהֵ מ
,תיִ שאֵרְב הֹ ֵ שֲעַמ דיִ מָ ת םוי לָכְב שֵדַחְ מ אוהֶ ש ,אוה ־ךורָב
ןוזָמַה ַחֹ כְב ןֵה ,]הָדָלותַהְב םיִ פָ תֻש םֵה םָלֻכ הֶז לָכ םִ ע
.ובֶ ש הָ שֻדְ קַה ַחֹ כְב ןֵהְו וב שֵיֶ ש
,ןושאִרָה םָדָא ביִרְ קִהֶ ש רוש :)'ח ז"ע( אָרָמְגַב וניִ צָמ ןֵכְו
:)ב"ל :ט"ס םיִ לִהְ ת( רַמֱאֶנֶ ש ,ויָ תוסְרַפְל םיִ מְדוק ויָנְרַק ויָה
םָדָא דיִ פְ קִהֶ ש יֵרֲה ."סיִרְפַמ ןִרְ קַמ רָפ רושִ מ 'הַל בַטיִ תְו"
hoofs are part of the animal at birth. At the time of Creation the ox was
created mature with horns and was placed under the ground until its turn
came to appear on the sixth day of creation; as it emerged from the ground
its horns preceded its hoofs. This is the ox that the First Man brought as a
sacrifce, as he wanted to bring as an offering something that was just like
himself – namely, something that was the very frst in creation.
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Therefore why did he have to write “that comes from My
mouth”?!
However, its explanation comes from what is written in the Torah
(Beresheet 1:21) “Elokim created the giant ‘Taninim’ \ Leviatans.
Rashi explains the word Taninim (is written with a Yud [י]
following the frst Nun [נ], but with no Yud following the second
Nun) that He created a male and a female. He then killed the
female and salted it (to preserve it) for the (holy banquet prepared
for) Tzadikim in the Coming Future. Now, superfcially this is
puzzling. Why was it necessary for HaKadosh Baruch Hu to
prepare this (Leviatan) during the six days of Creation, and then
He had to salt it so that it would not spoil (over the next nearly six
thousand years) – are there no fsh in the ocean available so that
when the time comes for that banquet in the Coming Future one
of those fresh fsh could then be taken to the banquet, and not a
fsh that has been preserved in salt dating back to the six days of
Creation?! Therefore, the clear truth is obvious – that the First
Creation created by HaKadosh Baruch Hu Himself is foremost
in rank and foremost in power, and is incomparably superior to
its descendants that follow after it over the period of time (even
though all of them are created by HaKadosh Baruch Hu, Who
constantly renews every day the reality of Creation, still, all of
these descendants are consequences of The First Creation) both
in regard to the innate vitality of its ability to nourish and in
regard to its inherent sanctity.
So too do we fnd in the Gemara (Avodah Zara, 8a) regarding
the ox that was offered as a sacrifce by The First Man, its horns
preceded its hoofs,
8
as it states (Tehilim 69:32) “And it pleases
Hashem more than a full-grown ox with horns and hoofs.” Here
you see that The First Man was scrupulous to offer up a sacrifce
8. “its horns preceded its hoofs” (Gemara Avodah Zara, 8a): Everything
created during the six days of Creation was created by Hashem as being
mature and fully grown on the frst day of Creation, and was kept under the
ground until the day it was designated to appear on the earth. Normally
the horns of an ox begin to grow sometime after it has been born, while its
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ןִ מ אָצָיֶ ש ןושאִרָה רושִ מ אָקְוַד ןָבְרָקַה ביִרְ קַהְל ןושאִרָה
הָניִ מְל הָיַח שֶפֶנ ץֶרָאָה אֵצות" :'ה רַמֲאַמ יֵדְי־לַע ץֶרָאָה
הָדועְסַה לֶ ש ןִיַיֶ ש ,ל"ַזַחְב וניִ צָמ ןֵכְו .'וגְו "שֶמֶרָו הָמֵהְב
תֶ שֵ שִ מ ויָבָנֲעַב רָמֻשְ מַה ןִיַיִ מ אוה אובָל דיִ תָעֶל םיִ קיִדַצַל
יִ פִ מ אָצָיֶ ש הָנושאִר הָאיִרְבִד ,טושָפ םַעַטַהְו .תיִ שאֵרְב יֵ מְי
ואְצָיֶ ש תודָלותַהֵ מ רֵ תוי הֵבְרַה הָנויְלֶע הָלֲעַמְב איִה םֵ שַה
תַחַא אָקְסולְג ונָל איִ בֵ מ דָחֶא הָיָה ולִ אְו .ןַמְזַה ךֵ שְ מֶהְב
יאַדַוְב ,םָלועָל הָאְצָיֶ ש הָנושאִרָה הָאובְ תַהֵ מ תיֹ ֵ שֲעַנֶ ש
.הֶלֲעַנ ןֶפֹ אְב דֹ אְ מ תַחַבֻשְ מ הָ תְיָהְו דֹ אְ מ וניֵלָע הָביִ בֲח הָ תְיָה
ונָא םיִ חָרְכֻמ ,הָאובְ ת הָ תואֵ מ ונָל ןיֵא רֶ שֲאַכ ,םוקָמ לָכִ מ
ַעֵרוזַל עַרֶז תֶנֶ תונ איִה םַגֶ ש ,הָנורֲחַאָה הָאובְ תַב קֵפַ תְסִהְל
.םָדָאָה תֶא הָיַחְ מ איִהְו ,לֵכואָל םֶחֶלְו
תודוא םיִ פָלֲא ףֶלֶא רֶמֹ חָו־לַקְב ןודָל לַכונ הֶז לָכִ מ הֵנִ הְו
הָ שיִדְ קַהְל שֶפֶנַה לַע תֶלֶעופ איִה ךיֵא ,הָ שודְ קַה הָרותַה
הָנושאִרָה איִה אלֲה ,תיִנָחור איִהֶ ש דַבְלִ מ יִ כ ,בָגֹ ְ שִנ ןֶפֹ אְב
רַמָאֶ ש והֶזְו .הָדָלותִ מ הָדָלות אלְו ,םֵ שַה יִ פִ מ הָאְצָיֶ ש
הָמָ שְו םִיַמָ שַה ןִ מ גֶלֶ שַהְו םֶ שֶגַה דֵרֵי רֶ שֲאַכ יִ כ" :בותָכַה
ןַ תָנְו הָחיִ מְצִהְו הָדיִ לוהְו ץֶרָאָה תֶא הָוְרִה םִ א יִ כ בושָי אל
ןִ מ דֵרויַה םֶ שֶגַהֶ ש םֵ שְכ ,הֵנִהְו ."לֵכֹ אָל םֶחֶלְו ַעֵרֹ זַל עַרֶז
,הָמָדֲאָה ןִ מ חַמְצִי עַרֶזַהֶ ש יֵדְכ ,תֶלֶעותְל אוה םִיַמָ שַה
אל איִהַה עַרֶזַהֶ ש ףַא ,לֹ כֱאֶל םֶחֶל ףוסַבְל הֶֹ שֲעַי הָנֶמִ מו
דַע הָדָלותִ מ הָדָלות איִה קַר ,לָלְכ םֵ שַה רַמֲאַמ ָהיֶלָע הָיָה
םֶהָב ןַ תִנֶ ש םיִנושאִרָה םיִניִ עְרַגַהֵ מ םיִ מָעְפ םיִ פָלֲא הָמַכ
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specifcally from the frst ox that emerged from the earth at
Creation by the utterance of Hashem (Beresheet 1:24) “Let the
earth bring forth living creatures, each according to its species –
animals, creeping things…” So too do we fnd by Chazal that the
wine served at the banquet for Tzadikim in the Coming Future
is the wine that was stored away in the grapes that were created
during the six days of Creation. The reason is obvious, that
the frst creation that came into being by the mouth of Hashem
exists at a very much higher level than the descendants of that
frst creation which came into being over the course of time in
later generations. If someone were to bring us a cake that was
made from the four of the frst wheat in creation, with absolute
certainty it would be much more beloved to us and qualitatively
far superior to anything else like it. Nevertheless, since we don’t
have wheat from that frst creation we have to be satisfed with
wheat that came later, since it too produces seed to plant, and
bread to eat, and sustains the life of a person.
From all this we can conclude by logical deduction millions of
times over again regarding the holy Torah, how she (the Torah)
infuences the soul to sanctify it in a very awesome way, because
apart from it being spiritual, the Torah is the premiere \ the frst
thing that emerged by the utterance of Hashem’s ‘mouth’ and is
not a descendant of a descendant. This is what the text stated
(Yeshaya 55:16) “Just as rain and snow fall from the sky and
they will not return there, rather, they nourish the land, and it
germinates and provides seed that can subsequently be planted
from which bread can be made and eaten.” Now, just as the
rain falls from the sky for a good purpose, in order that seed will
sprout up from the earth, and from this eventually bread will be
made to eat \ to sustain mankind, even though this seed itself was
not created at all from nothingness by the utterance of Hashem,
rather it is a descendant of the descendant many thousands of
times over from the very frst seed created by the utterance
of Hashem with the power to reproduce itself to grow again,
nevertheless, it has the power to achieve what it is supposed to
accomplish. And how ever more so the Torah that a man learns,
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;הָ תָלֻעְפ תֶלֶעופ איִה ןֵכ־יִ פ־לַע־ףַאְו ,עַרֶז ַעיִרְזַהְל ַחֹ כ
ומְצַעְב רָמֲאַמַה אוה אוהֶ ש ,דֵ מול םָדָאֶ ש הָרותַה ןֵכֶ ש־לָכִ מ
םִ א יִ כ ,םָקיֵר רָבָדַה בושָי אל יאַדַוְב ,םֵ שַה יִ פִ מ אָצָיֶ ש
שודָק םַע הֶז יֵדְי־לַע תויְהִ ל ,ונָב 'ה ץֵפָח רֶ שֲא תֶא לַעְפִי
:)'ו-'ה :ט"י תומְ ש( ורְ תִי תַ שָרָפְב הָרותַב בותָכֶ ש ומְכ ,'הַל
יִ תיִרְב תֶא םֶ תְרַמְ שו יִ לֹ קְב ועְ מְ שִ ת ַעומָ ש םִ א הָ תַעְו"
."שודָק יוגְו םיִנֲהֹ כ תֶכֶלְ מַמ יִ ל םֶ תיִיְהִו
"יִ פִ מ אֵצֵי רֶ שֲא יִרָבְד הֶיְהִי ןֵכ" :בותָכַה רַמָאֶ ש הַמ והֶזְו
רֶ שֲא תֶא הָֹ שָע םִ א יִ כ ,םָקיֵר יַלֵא בושָי אל" ,אָקְיַד יִ פִ מ -
:)ב"ע :ט"יק םיִ לִהְ ת( בותָכַה תַנָוַכ ןֵכ־םַג והֶזְו ."'וגְו יִ תְצַפָח
,אָקְיַד ךיִ פ - "ףֶסָכָו בָהָז יֵפְלַאֵ מ ךיִ פ תַרות יִ ל בוט"
לַכונ הֶז לָכִ מ .ומְצַעְב םֵ שַה יִ פִ מ אָצָיֶ ש ,רַמול ונוצְר
לַעֶ ש ,הָרותַה דומִ לְל זיִרָז תויְהִ ל םָדָאָה ךיִרָצ הָמַכ ןיִ בָהְל
רוא הַגָנ ,םֵ שַה יִ פִ מ ואְצָיֶ ש םיִרָבְד ושְפַנְב סיִנְכַמֶ ש הֶז יֵדְי
.ותָמְ שִנ לַע שָמַמ הָרותַה
תווְצִ מַה לָכְד בַ תָכֶ ש יִ מְלַ שורְיַה יֵרְבִד בֵ טיֵה ונְבוי הָ תַעֵ מו
םָדָאֶ ש תווְצִ מַה לָכְד - הָרותַה ןִ מ דָחֶא רָבָדְל תווָ ש ןָניֵא
תווְצִ מ ח"ַמְר ומְכ ,םָדָאָה תויִנוציִ ח לַע םיִ לֲעופ הֶֹ שוע
ןיִואָל ה"ָסְ שו ,םָדָאָבֶ ש םיִרָביֵא ח"ַמְר דֶגֶנ םֵהֶ ש ,הֹ ֵ שֲע
ַעיִגַמ הָוְצִ מו הָוְצִ מ לָכִ מו ,םָדָאָבֶ ש םיִדיִג ה"ָסְ ש דֶגֶנְכ
םיִ עיִ פְ שַמַה ,םָדָאָל םיִ אְרִנַה םיִדיִגְו םיִרָביֵאָל תֶלֶעות
סָנְכִנ הָרותַה רוא ןֵכ ןיֵאֶ ש הַמ .הָוְצִ מו הָוְצִ מ לָכ םֶהיֵלֲע
.דֹ אְ מ הָלודְג הָלֲעַמ איִהֶ ש ,הָמָ שְנַה תויִ מיִנְפ לֶא
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which itself is the utterance from the mouth of Hashem, with
absolute certainty it will not return empty \ unanswered. Because
if a man works at what Hashem desires from us, that by virtue
of it we become a holy nation to Hashem, as the text states in
perashat Yitro (Shemot 19:5) “and now, if you will listen closely
to My voice and guard My covenant, you will be for Me a nation
of priests (i.e., a nation that serves G-d) and a holy people.”
This is the intent of what the text is relating “…so too are My
words which come from My mouth” – specifcally from My
mouth – “they will not return back to Me empty \ unanswered,
unless they do as I desire.” This is also the intent of the pasuk
(Tehilim 119:72) “The Torah from Your mouth is better for me than
thousands of pieces of gold and silver” – Your mouth specifcally,
meaning, it came from the ‘mouth’ of Hashem Himself. From
all this we can understand how much a man must be aroused \
enthused to learn Torah, that by virtue of his internalizing the
words spoken by the mouth of Hashem the radiance of the light
of Torah will cause his soul to shine .
And now the words of the Yerushalmi are very well understood,
as it is written there (Yalkut Shimoni – Mishle, 3
rd
perek,
paragraph # 934) that all of the mitzvot are not equal to one word
of Torah – the mitzvot that a person does have an effect on the
exterior \ physical parts of a person, such as the proactive mitzvot
which parallel the 248 organs of a person, and the 365 prohibitive
mitzvot which mirror the 365 sinews (limbs \ tendons) of a
person. Every mitzvah done by a person invokes a beneft to its
counterpart organ or sinew, as they are infuenced by each and
every individual mitzvah. But that is not so regarding the light
of Torah which permeates into the innermost part of one’s soul,
which is extraordinarily lofty.
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‰ ˜Œ¯Œ t
∫‰À¯«zà ‰ „»nœÏ ÔÃÈŸœ ÚŸa „«Ú
רֵאָהְו" :'הָבַר הָבֲהַא' תַכְרִ בְב םוי לָכְב םיִרְ מוא ונָא הֵנִ ה
ונֵבָבְל דֵחַיְו ,ךיֶ תוְצִ מְב ונֵבִ ל קֵבַדְו ,ךֶ תָרותְב וניֵניֵ ע
ןָבומַכְו ;"דֶעָו םָלועְל שובֵנ אלְו ,ךֶמְ ש תֶא הָאְרִיְלו הָבֲהַאְל
תושָקַבַה שלְ ש לַע יֵאָק "דֶעָו םָלועְל שובֵנ אלְו" תַ שָקַבְד
תַ שָקַבְל תושָקַבַה תֶ שלְ ש תוכָיַ ש רֵאָבְל יִ תְרַמָאְו .תומְדוקַה
."דֶעָו םָלועְל שובֵנ אלְו"
,"ךֶ תָרותְב וניֵניֵ ע רֵאָהְו" :םיִ שְ קַבְ מ ונָא הָנושאִר הָשָ קַב
שֵלַ שְל םָדָא בָיַח :ל"ַז וניֵ מָכֲח ורְ מָאֶ ש הַמ יִ פ־לַע רַאֹ בְי
.אָרָמְגִ ב שיִ לְ ש ,הָנְ שִ מְב שיִ לְ ש ,אָרְ קִ מְב שיִ לְ ש :ויָ תונְ ש
אָל :אָרָמְגַב ץֵרָ תְ מו ?יֵיַח הָמַכ עַדֵי יִ מ :אָרָמְגַב ךיִרָפו
דֹ מְלִ ל םָדָא ךיִרָצ םויָו םוי לָכְבִד ונְיַהְו ,יֵ מויְל אָלֶא אָכיִרְצ
תַלִ חְ ת ןיֵא :ל"ַז וניֵ מָכֲח ורְ מָא דועְו .אָרָמְג ,הָנְ שִ מ ,אָרְ קִ מ
:)ד"י :ז"י יֵלְ שִ מ( רַמֱאֶנֶ ש ,הָרות־יֵרְבִד לַע אָלֶא םָדָא לֶ ש וניִד
בָיַח :ל"ַז וניֵ מָכֲח ורְ מָא דוע ."ןודָמ תיִ שאֵר םִיַמ רֵ טופ"
הָמִ לְכו הָ שוב ונֶגיִ שַ ת אלֶ ש יֵדְכ דַמָלֶ ש הַמ סֹ פְ תִ ל םָדָא
,ָ תיִרָקֶ ש אָרְ קִ מ ךֹ רֲעַו דֹ מָע :ול ורְ מאֹ יֶ ש הָעָ שְב ןיִדַה־םויְל
־שודָקַהֵ מ םיִ שְ קַבְ מ ונָא הֶז לַעְו !ָ תיִנָ שֶ ש הָנְ שִ מ ךֹ רֲעַו
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Chafetz Chayim Sefer Beit Yisrael
5
th
chapter
More on the topic of learning Torah.
Every day we say in the Beracha of “A great love” the words
“and illuminate our eyes in Your Torah, and bond our hearts to
Your mitzvot, and devote our hearts to love and fear Your Name,
and forever we should not be ashamed.” It is understood that the
request “and forever we should not be ashamed” is addressing
the three prior requests. I’ve said that I will explain the relevance
of these three requests to the concluding request of “and forever
we should not be ashamed.”
The frst request we are asking of Hashem: “and illuminate our
eyes in Your Torah” is explained based on what Chazal have said
(Gemara Kedushin, 30a): “Man is obligated to divide his years
into three parts: one third for Tanach, one third for Mishnah and
one third for Gemara. The Gemara questions this by asking –
“Who knows how long he will live?” The Gemara answers – It
is needed to teach the daily protocol for learning, namely, each
and every day man should learn Tanach, Mishnah and Gemara.
Chazal have further said (Gemara Shabbat 31a) that man’s court
trial (in Olam Haba revealing everything he ever did while he
was alive) deals frst with his obligation to learn Torah, as it
states (Mishle 17:14) “The start of a quarrel is just like releasing
water.” Chazal have additionally said that a man must grab
(retain) everything that he learned in order that he will not endure
humiliation and shame on his Judgment Day, at the time when they
ask him – “Stand up and recite the Tanach that you read, expound
on the Mishnah that you learned.” Regarding this we request
of HaKadosh Baruch Hu to illuminate our eyes in His Torah in
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לָכְב עַדֵנְו ןיִ בָנֶ ש יֵדְכ ,ותָרותְב וניֵניֵ ע ריִ אָיֶ ש אוה ־ךורָב
.ןיִדַה־םויְל הָמִ לְכו הָ שוב גיִ שַנ אלֶ ש ,הָלֻכ הָרותַה יֵנְיְנִ ע
ןיִדַה־םויְל םָדָאָה גיִ שַיֶ ש ןויָזִ בַה יִ כ ,תַעַדָל םָדָאָה לַעְד
ןויָזִ בַה אָלֶא ,הָנָ שְל אלְו שֶדֹ חְל אלְו םויְל אל ןויָזִ ב אוה
ודְ מְלִיֶ ש םַעַפו םַעַפ לָכְבֶ ש .ףוס ןיֵא דַע דֶעָו םָלועְל אוה
אלֶ ש םיִנָיְנִ עָה ןָ תואְו תותְכֶסַמַה ןָ תוא ַעיִ קָרְד אָ תְביִ תְ מִ ב
םיִנָיְנִ עָב הָעיִדְיַה דיִ מָ ת ול רַסְחֶ ת ,הֶזַה םָלועָב הֹ פ דַמָל
לַכוי אלְו ,םַעַפו םַעַפ לָכְב לודָג ןויָזִ ב ול הֶיְהִיְו ,םֵהָה
:םיִ שְ קַבְ מ ונָאֶ ש והֶזְו .אָמְלָעְד ןוה לָכ דַעְב םָ ש םָגיִ שַהְל
ריִ אָי אוה־ךורָב־שודָקַהֶ ש ,"דֶעָו םָלועְל שובֵנ אלְו"
םיִנָיְנִ עָה לָכְב הָ תָעיִדְי גיִ שַנֶ ש ,הָ שודְ קַה ותָרותְב וניֵניֵ ע
ורְ מָא הֶז ןיֵ עְכו .דֶעָו םָלועְל םֵלָכִנ אלְו שובֵנ אלֶ ש יֵדְכ
'ה עַמְ ש" )'ז :ג"ל םיִרָבְד( קוסָפַה לַע )ב"צ אָמַק אָבָב( ל"ַזֲח
לֵלַפְ תִהֶ ש ,"ול בַר ויָדָי ,ונֶאיִ בְ ת ומַע לֶאְו הָדוהְי לוק
לָקְ שִ מְלו ,ןָנָבַר יֵרְ מַאָק יאַמ עַדֵיֶ ש הָדוהְי לַע ונֵבַר הֶ שֹ מ
.םָ ש ןֵיַע ,יֵ תָאְד אָמְלָעְב ןָנָבַר יֵדֲהַב חַרְ טיִ מו
"ךיֶ תוְצִ מְב ונֵבִ ל קֵבַדְו" :םיִ שְ קַבְ מ ונְנִה הָיִנְ ש הָשָ קַב
לֶ ש םֶהיֵ תודְלות :ל"ַז וניֵ מָכֲח ורְ מָאֶ ש הַמ יִ פ לַע רַאֹ בְי -
םֵה הֶלֵא הֶֹ שוע םָדָאֶ ש תווְצִ מַה - םיִ בוט םיֹ ִ שֲעַמ םיִ קיִדַצ
אוה ,בֵל יֵ שולֲח םיִנָב םָדָאָל ול שֵיֶ שְכ םֵ שְכו .ויָ תודְלות
ןורָסִ ח דַבְלֶ ש ףַא ,שֶפֶנ־תַמְגָע ול שֵיְו םֶהיֵלֲע רֵ עַטְצִ מ
Torah eternally, how great will be his sorrow \ lamenting forever because
of this as he recalls that it was within his ability to attain it. It was only
because of the meaningless vanities of this world that he lost this great
“merchandise” forever.
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order that we will understand and know all of the subjects of the
entire Torah, so that we will not endure humiliation and shame
on our Judgment Day. Man should understand clearly that the
humiliation he will endure on his Judgment Day is a humiliation
that will recur not just for one day, nor for a month, nor for a year
– rather it is a humiliation that he will endure eternally without
any end, that each and every time they learn in the Heavenly
Beit Midrash that Masechet and those topics that he did not learn
while he was here in this world, he will be lacking knowledge of
that topic forever,
9
and he will endure humiliation each and every
time that topic is being learned, and he will not be able to acquire
it for all of the money in the world. That in fact is what we are
requesting “forever we will not be embarrassed,” that HaKadosh
Baruch Hu should illuminate our eyes in His holy Torah, that we
should achieve knowledge in all aspects of Torah so that forever
we will not be embarrassed or ashamed. In this regard Chazal
have said (Gemara Babba Kamma, 92a) in commentary on the
pasuk (Devarim 33:7) “Hashem, listen to the voice of Yehudah
and return him back to his people (i.e., return him back to the
Heavenly Beit Midrash) he should have suffcient strength, and
may You help him against his enemies;” that Moshe Rabbeinu
prayed for Yehudah that he should understand what Chachamim
were saying (in the back-and-forth dialog going on in the Beit
Midrash) and be able to participate in learning together with
Chazal in Olam Haba; please see that reference.
The second request we make “and bond our hearts to Your
mitzvot” will be explained based on a teaching of Chazal (Rashi,
Beresheet 6:9) “The offspring of Tzadikim are their good deeds”
– The mitzvot that a person does, they are his offspring. Just
9. Quoting from the Mazal Elul English translation of the Chafetz Chayim’s
ZT”L Sefer Shem Olam, postscript to volume 1 (produced and distributed
by the Mazal Elul Congregation, 5771, and available from Z Berman
Books): Hagahah - The text of Gemara Zevachim (53b) is well known, that
the Mizbeyach was built nearly entirely within the portion of the tribe of
Binyamin except for one Amah (about 2 feet) of the base, which stood in the
portion of Yehudah, and regarding this the Tzadik, Binyamin was regretful.
And how much even more so if a man is missing a signifcant part of the
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רַעַצ ול שֵי םוקָמ לָכִ מ ,תולֲעַמַה לָכְב םיִ מָלְ שֻמ הָמֵה הֶז
,ףוגַה לָכ םויִ קְל הָלודְג הָעָר םֵרוג אוהֶ ש ,םָבִ ל תַ שְלֻחֵ מ
;דָחֶא טיִ לְ קַרְפ ול אֵרוב ,תַחַא הָוְצִ מ םֵיַקְ מַה םָדָאָה ןֵכ
םֵ שְל הָרוהְ ט הָנָוַכ אלְבו שֶפֶנָו בֵל אלְב הָ תוא םֵיַקְ מ םִ אְו
ול שֵיְו ,בֵל אלְב טיִ לְ קַרְפַה אָרְבִנ - ָהיֶלָע והָוִ צֶ ש םֵ שַה
ושְפַנְו ובִ ל לָכְב הָ תוא םֵיַקְ מ םִ אְו .טָעומו ןָטָק ַחֹ כ הָלְ עַמְל
ול שֵיְו ,איִרָב אוה אָרְבִנַה טיִ לְ קַרְפַה זָא ,הָרוהְ ט הָנָוַכְב
ונָא ןֵכ־לַע .ורובֲע בוט ץיִ לְ מַהְל בַרָו לודָג ַחֹ כ הָלְ עַמְל
,ויָ תווְצִ מְב ונֵבִ ל קֵבַדְיֶ ש אוה־ךורָב־שודָקַהֵ מ םיִ שְ קַבְ מ
,ובָבְל לָכְב הָרוהְ ט הָנָוַכְב הֶיְהִ ת םֵיַקְנֶ ש הָרותַה םויִ קֶ ש
תֶא הֶאְרִיֶ שְכ ,אובָל דיִ תָעֶל הָמִ לְכו הָ שוב גיִ שַנ אלֶ ש יֵדְכ
הֵפְר אוהֶ ש תיִנולְפ הָוְצִ מ תַיֹ ִ שֲעֵ מ ודָי־לַע אָרְבִנַה ךָאְלַמַה
.םיִנוא ןיֵאְו ַחֹ כ
הָבֲהַאְל ונֵבָבְל דֵחַיְו" :םיִ שְ קַבְ מ ונָא תיִ שיִ לְ ש הָשָ קַב
הָבֲהַא הָנֶניֵא ונָלֶ ש הָבֲהַאָה ,ןָבומַכְד ,"ךֶמְ ש הָאְרִיְלו
םָלוע לֶ ש תונוש תובֲהַא הֵבְרַהְב תֶבֶרֹ עְ מ איִה יִ כ ,הָמֵלְ ש
םיִרָבְד הֵבְרַה דועְו ,ויָבורְ קִ לְו ויָנָבְל םָדָא תַבֲהַא ומְכ ,הֶזַה
הֶאְרַמו םֶהָל קֵקותְ שִ מ םָדָאָהֶ ש ,םָלועָב םיִ אָצְ מִנַה םיִנָיְנִ עְו
אוה ;םֵ שַה ןוצְרִ ל הָנֶניֵא וזָכ הָבֲהַאְו ;ויָלֵא םָ תָבֲהַא לֹ כַל
ָ תְבַהָאְו" :ביִ תְכִדְכו ,ודַבְל ול הֶיְהִ תֶ ש ,הָרוהְ ט הָבֲהַאְב ץֵפָח
הָיונְפ ובִ ל הֶיְהִ תֶ ש ,"ךְ שְפַנ לָכְבו ךְבָבְל לָכְב ךיֶקלֱא 'ה תֵא
םָדָאָה ויָלָע לֵבַקְ מֶ ש תֵ עְב םָלועָבֶ ש הָבֲהַא יֵניִ מ רָאְ שִ מ
,ַעודָיְו יולָג לֹ כַה הֶיְהִי אובָל דיִ תָעֶלְו .םִיַמָ ש תוכְלַמ לֹ ע
והֵגיִ שַ ת יאַדַוְבו ,ואָל םִ א ובָבְל לָכְב 'ה תֶא בַהָא םִ א
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as a person worries over his children who have weak hearts,
and is and is aggrieved by it even though apart from their weak
heart they are perfect in all of their character traits, still, he is sad
because of their weak heart since it will cause great harm to the
wellbeing of their entire body. So too a man who upholds one
mitzvah and thereby creates one advocate, but if he implements
that mitzvah without investing his heart and soul into it, and
without pure intent that he is doing it for the sake of Hashem who
commanded him to do it, he creates an advocate with a missing
heart, and On High this mitzvah has a minimal and weak power.
But if he fulflls it with all of his heart and soul, with pure intent,
the advocate he creates is vibrant (lit., healthy) and On High it
has great power to advocate good for him. Therefore we request
of HaKadosh Baruch Hu that He should bond our hearts to His
mitzvot, that the fulfllment of the Torah that we will implement
will be with pure intent and with all of our heart, in order that
we not be acquire humiliation and shame in the Coming Future
when he sees the angel that was created by his weak actions while
doing mitzvah so-and-so is weak and powerless.
The third request we make “and devote our hearts to love and
fear Your Name,” that it is understood that our love is not a
completely sincere love since it is interlaced with many other
different loves of this world, as for example, the love a man has
for his children and for his relatives, as well as many other things
and activities that are found in this world to which a man is drawn
and he demonstrates to everyone the love that he has for them.
This kind of love is not the love desired by Hashem. He desires a
pure love that is exclusively directed to Him, as related (Devarim
6:5) “and you shall love Hashem with all of your heart and all of
your soul,” that his heart should be empty of all other forms of
love in this world at the time he accepts upon himself the yoke
of the absolute sovereignty of Heaven. In the Coming Future
everything will be revealed and known, if he loved Hashem with
all of his heart or not, and with absolute certainty he will endure
humiliation and shame if it is determined that his love of Hashem
was not pure. This concept can be illustrated with a parable:
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לָ שָמו .הָרוהְ ט ותָבֲהַא הָ תְיָה אלֶ ש רַרֹ בְי םִ א הָמִ לְכו הָ שוב
םיִ לודְג םיִרָדֲח ול ויָהֶ ש לודָג ריִ שָעְל ?הֶמוד רָבָדַה הָמְל
ויָה ובֶ ש ,דָחֶא ןורָא הָיָה םיִיִ מיִנְפַה םיִרָדֲחַבו ,םיִ חָוֻרְ מו
עַסָנ תַחַא םַעַפ .ולֶ ש תובוט םיִנָבֲאָהְו ןיִ טיִ שְכַ תַה םיִ חָנֻמ
לַע בֵ טיֵה ַחיִגְ שַהְל ותיֵב לַע רֶ שֲאַל הָוִ צְו ,הָקוחְר ךֶרֶדְל
,םיִיִ מיִנְפַה ויָרָדֲח לַע ַחיִגְ שַהְל והָוִ צ תֵאֹ ְ ש רֶ תֶיְבו ,ותיֵב
הָמָלְו ַעודַמ :שיִ אָה הַמְ תִיַו .הֶז לַע םיִ מָעְפ הָמַכ וזְרֵזְו
אלֲה ,םיִיִ מיִנְפַה ויָרָדֲח לַע ךָכ־לָכ ויָנודֲא וזְרֵזְו והָוִ צ
םיִיִ מיִנְפַה ויָרָדֲחַב בֵ טיֵה קֹ דְבִ לְו ֹ שֵפַחְל ליִ חְ תִהְו !אוה רָבָד
תוריִ אְ מַה תובוט םיִנָבֲאָהְו ןיִ טיִ שְכַ תַה תֶא אָצָמֶ ש דַע
וזורֵזְב ןודָאָה קַדָצ הָמַכ דַע הָ תַע ןיִ בֵהְו ,ןָ תיִ אְרַמְב םִיַניֵ ע
ואְצָמְב בֵ טיֵה לֵכַ תְסִהֶ ש תֵ עְב ונוהְ מִ ת הָלְדָג הַמו .םֶהיֵלֲע
קֵחַצְל ליִ חְ תִהְו .טיִ טָו שֶפֶר אָצְ מִנ תובוטַה םיִנָבֲאָה לַעֶ ש
עָגֻשְ מִ ל טַעְ מִ כְו ,יואָרָכ םֶהיֵלֲע ַחיִגְ שַמ ונֶניֵאֶ ש ויָנודֲאֵ מ
דיִ תָעֶל םָדָאָה אובָיֶ שְכ ,ונֵנָיְנִ עְב רָבָדַה ןֵכ .ויָניֵ עְב בַ שְחֶנ
הָ תְיָה םִ א ,ובָבְל יֵנופְצַמ לַע ןֵנובְ תִהְל וליִ חְ תַיְו ,אובָל
הָמִ לְכו הָ שוב הָמַכ .אָקְוַד 'ה םֵ שְל הָרוהְ ט הָבֲהַא ותָבֲהַא
תוכְלַמ לֹ ע תַלָבַקְב 'הַל ותָבֲהַא םִ ע דַחַיְבֶ ש ,רַרֹ בְיֶ שְכ גיִ שַי
ךֵלְכִ ל םֶהָבֶ ש ,הָבֲהַא יֵניִ מ רָאְ ש םַג תֶבֶרֹ עְ מ הָ תְיָה םִיַמָ ש
לַעְו ?ותָמִ לְכו ותָפְרֶח תֶא ךיִ לוי הָנָא ;הָרוהְ טַה הָבֲהַאָה תֶא
,ונֵבִ ל תֶא אוה־ךורָב־שודָקַה דֵחַיְיֶ ש ,םיִ שְ קַבְ מ ונָא הֶז
תֶרֶחַא הָבֲהַא םוש אלְב הָרוהְ ט הָבֲהַא 'הַל ותָבֲהַא הֶיְהִ תֶ ש
הָ שוב גיִ שַנ אלֶ ש יֵדְכ ,םִיַמָ ש תוכְלַמ לֹ ע תַלָבַק תֵ עְב
.אובָל דיִ תָעֶל הָמִ לְכו
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There was a fabulously wealthy man who had (a mansion with)
large, spacious rooms, and in the inner rooms there was a vault
containing his jewelry and precious gems. Once he had to travel
on a distant trip, and prior to leaving he instructed his property
manager to take very good care of his home, and in particular he
commanded him to take special care of his inner rooms, and he
urged him on several times about this. The property manager
was puzzled, why did his master command him and exhort him
so much regarding the inner rooms, this is a strange thing. He
began to carefully search and examine the inner rooms until
he found the jewelry and the precious gems which dazzled the
eyes with their brilliance, and now he understood how correct
his master was in urging him to take special care of the inner
rooms. Yet how much how much even more so was he astonished
when he examined the jewelry carefully and he discovered these
precious gems were covered with garbage and pitch, and he
began to laugh at his master who was not taking care of them
properly, and in his opinion he considered his master as being
an imbecile. So too in our discussion. When a man reaches the
Coming Future and they (the Heavenly court) begin to consider
his hidden intentions, if his love was a pure love specifcally for
the sake of Hashem, how much shame will he experience when
it will be determined that together with his love of Hashem in
accepting the sovereignty of Hashem Yitbarach there was also
intermixed other kinds of love by which he soiled his pure love.
Where will he hide his humiliation and shame?! In this regard
we requesting of HaKadosh Baruch Hu that our heart should be
focused, that our love of Hashem should be a pure love without
any other competing love at the time of accepting the yoke of
the absolute sovereignty of Hashem’s monarchy, in order that we
will not experience humiliation and shame in the Coming Future.
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 ˜Œ¯Œ t
∫‰À·»÷Ÿz ÔÃÈŸœ ÚŸa ¯Õ aÄŸ Ó
אָלֶא יולָ ת רָבָדַה ןיֵאְו ,ןיִ צִ קַה לָכ ולָכ :ל"ַזַחְב אָ תיִ א
ויָהֶ ש םיִנַמְז הָמַכ ונָל ויָה אלֲהַד ,ַעודָי הֵנִהְד .הָבושְ תִ ב
םיִנַמְזַה םָ תואְב הָ תְיָה אלֶ ש יֵנְפִ מ ךַא ,הָלֻאְגִ ל םיִדָ תֻעְ מ
תַכיִרֲאַל הָבִ סַה יִהוזְו ,הָלֻאְגַה הָבְכַעְ תִה יואָרָכ הָבושְ ת
בושָנ קַר םִ אְו ,הָבושְ תִ ב הָיולְ ת ונֵ תָלֻאְג יִ כ ,רַמַה ונֵ תולָג
.רֵחַאְי אלְו ונֵ קְדִ צ ַחיִ שְ מ אובָי יאַדַוְב זָא ,יואָרָכ הָבושְ תִ ב
the land of their enemies.” Now superfcially this is very astonishing?!
Given the pasuk already states “they will confess their sins” why should
HaKadosh Baruch Hu conduct Himself with them “indifferently” since
they did Teshuvah?! But based on what we wrote the pasuk can be well
understood; the essence of Teshuvah is a resolution going forward not to
ever again commit that sin, yet they did not make that resolute commitment.
Rather, they confessed their remorse over having committed the sin of an
indifference to Hashem, meaning, they were very remorseful over what
they did in the past but they did not resolve never to do it again \ never to
observe the Torah only when it was convenient for them; therefore their
Teshuvah had no value. Man must think carefully about all of this at the
moment when he says in his Vidduy “Forgive us our Father since we have
sinned.” If he remembers some unintentional sin or an intentional sin
that he committed, he must resolve in his mind to remedy what he did.
Truthfully this concept is explicit in the text (Yeshaya 55:7) “The evil man
should abandon his ways, and a wicked man his thoughts,” meaning, from
the very outset he should resolve to accept upon himself an abandonment
of his evil lifestyle, and only then following this resolve ( to do Teshuvah)
can it help him to return to Hashem.
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Chafetz Chayim Sefer Beit Yisrael
6
th
chapter
Speaking on the topic of Teshuvah.
Chazal have said (Gemara Sanhedrin, 97b) all of the prior exiles
are concluded, and the end of this fnal exile is contingent only
on our doing Teshuvah. It is common knowledge that there were
several times in history which were designated for Geulah, but
because in those times Teshuvah was not done appropriately the
Geulah was deferred – and that is the reason for the prolonged,
bitter exile, since the Geulah is dependent upon Teshuvah. If
only we would return with sincere Teshuvah, then with absolute
certainty our righteous Mashiach would come, and he would not
delay.
10
10. Quoting from the Mazal Elul English translation of the Chafetz Chayim’s
ZT”L Sefer Torat HaBayit, 12
th
chapter: All this does not come from, G-d
forbid, a lack of faith, it’s just that he does not pay any attention to thinking
about his ultimate end. This concept is expressed in the text as (Yeshaya
6:10) “This nation is fattening its heart” (Radak – sealed its eyes not to
see). In reality he does not atone himself by what he says in the Vidduy
(siddur) “and they had no meaning to us,” and so too throughout the entire
Vidduy – “We have sinned consciously…” unless he consciously accepts
upon himself going forward to remedy his sin. The essence of Teshuvah is
remorse over the sin he committed in the past and a resolve going forward
never again to repeat that sin. And if the resolve going forward is missing
the Teshuvah is meaningless, as this is written in all of our holy books.
With this approach I’ve explained very well the pasuk in the Torah
(Vayikrah 26:40-41) “and they will confess their sins and the sins of their
fathers for having betrayed Me, that they were indifferent to Me and treated
Me casually. So too will I be indifferent to them, and I will bring them to
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לודָג רֵחוסְל אָבֶ ש דָחֶאְל :לָ שָמ ךֶרֶדְב ןָיְנִ עָה תֶא ריִבְסַ אְו
,)רֵחוס טְרוה( תַחַא םַעַפְב הֵבְרַה הָרוחְס רֹ כְ מִ ל וכְרַדֶ ש ,דֹ אְ מ
ףֶכֵ תְו ,הָפָקַהְב הָרוחְס ךָכְו ךָכ ול רֹ כְ מִיֶ ש ותִ אֵ מ שֵ קִ בו
רֵחוסַה הָצָר אלְו .ףֶסֶכַה ול חַלְ שִי ותיֵבְל הָרוחְסַה איִ בָיֶ שְכ
הָרוחְס חַקָלֶ ש םיִ מָעְפ הָמַכ ול עַרֵא רָבְכ יִ כ ויָרָבְדִ ל ןיִ מֲאַהְל
אל ףוסַבְלו דָיִ מו ףֶכֵ ת םֵלַ שְיֶ ש ַחיִ טְבִה זָא םַגְו ,םֵלִ ש אלְו
םושְב הָ תַע םַג וניִ מֲאַהְל ץֵפָח אל ןֵכ־לַעְו ,לָלְכ ויָרָבְד םֵיִ ק
הָמַכְו הָמַכ יִ כ ,ומְצַע תֶא קֵדַטְצִהְל ַחֵ קולַה ליִ חְ תִהְו .ןֶפֹ א
קֵזַחְ תִי הָ תַע לָבֲא ,ויָרָבְד תֶא םֵיִ ק אלֶ ש זָא ול ומְרָג תובִ ס
,ותיֵבְל אובָיֶ שְכ ףֶכֵ ת הָרוחְסַה דַעְב םֵלַ שְל ויָ תוחֹ כ לָכְב
יֵ שְנַא לַעְו ויָלָע סוחָיֶ ש ויָנָפְלִ מ ןֵנַחְ תִהְלו תוכְבִ ל ליִ חְ תִהְו
רָבְכ ובָבְל תוכַרֵ מ רֵחוסַה הֵנִהְו .בָעָרָב ותומָי אלֶ ש ותיֵב
.הָפָקַהְב הָרוחְסַה ול ןֵ תִ ל ץֹ פְחַיַו ,ותָ שָקַבְל רַ תְ עֶנ
ודְגֶנ רָחְסִ מַה־תיֵבְב םיִ תְרָ שְ מַה םיִ שָנֲאָה ומְ מוקְ תִיַו
םַעַפ אלְו ,וחיֹ ִ ש תֶאְו הֶזַה שיִ אָה תֶא ונְ עַדָי רָבְכ :ורְ מאֹ יַו
ונָמִר ףוסַבְלו ,הָרוחְס תוליִ בֲח הָמַכ ול ונְחַלָ שֶ ש ,ונָל תַחַא
הָרוחְסַה יֵ מְד יִ צֲח ףַאְו ,ונֵ תָחְרִ ט יֵ מְד תֶא ונָל םֵלִ ש אלְו
ויָ תונֲעַט לָכ ול וליִ עוי אל הָ תַעְו ;םֵלִ ש אל חַקָלֶ ש
אלְו !םֶדֹ קִ מ ףֶסֶכַה לָכ תֶא איִ בָי אל רֶ שֲא דַע ,ויָ תושָקַבו
.הָרוחְסַה ול ןֵ תִ ל ןֶפֹ א םושְב וצְפָח
ןיֵבו וניֵבֶ ש םיִ חוכִוַה תֶא עַמְ שִיַו םָכָח דָחֶא שיִ א רֹבֲעַיַו
יִ פְכו ,הָצֵ ע ךְצָעיִ א :ַחֵ קולַהְל רַמָאְו ,םיִ תְרָ שְ מַהְו רֵחוסַה
וכְרַדֶ ש ףַא ,ונְיַה ;םֶכיֵנְ שִ ל הֶוָ ש רָבָדַה הֶיְהִי בֵ שוח יִנְנִהֶ ש
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I will explain his topic by way of a parable. A man came to a
very great businessman whose business routine was to sell large
quantities of merchandise all at one time (i.e., a wholesaler).
This man requested from the businessman to sell him a certain
amount of merchandise on credit, and as soon as he would take
possession of that merchandise he would send the payment for
the purchase to the businessman. But the businessman did not
believe this man since it happened on several occasions in the
past that the man was given merchandise on credit and he did
not pay for it. Also, on those past occasions the man had said
that he would immediately pay for the merchandise, and in the
end he did not keep his word at all. Therefore the businessman
absolutely did not want to believe the man now at all. At this
point the buyer began to rationalize and justify himself that there
were many reasons in the past that caused him not to honor his
words (i.e., not to pay for merchandise that was sold to him on
credit). But now he would strengthen himself with all of his
might to immediately pay for the merchandise as soon as he took
possession of it. He began to cry and plead before the seller to
take pity on him and on his family so that they would not die of
starvation. Now, because this merchant was soft-hearted he was
already inclined to agree to the buyers request and he wanted to
give him that merchandise on credit.
The staff who serviced the merchant’s business spoke up and
objected to his decision, and said – “We already know this
man and his words from past experience, and more than once
it happened that we sent him many bundles of merchandise and
in the end he deceived us and did not pay us the money for the
merchandise he bought; he did not even pay us half of the money
he owed us. Now, all of his excuses and requests will not help
him until he brings all the money for this purchase,” and they did
not want to give him merchandise under any circumstance.
A wise man was passing by and heard the discussion between
him and the merchant and his staff, and he said to the buyer – “I
will give you some good advice that I think will be acceptable
to both of you, namely, even though the merchant usually sells
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תויִנְ קִ ב קֵסַעְ תִהְל אלְו )טְרוה( הָבֻרְ מ הָדִ מְב רֹ כְ מִ ל רֵחוסַה לֶ ש
ךְבָצַמ לַפְ ש תֶא רֵחוסַה תואְרִ ב ,הָ תַע םוקָמ לָכִ מ ,תונַטְ ק
ןַמְז לָכְבו תֵ ע לָכְב ךְל רֹ כְ מִ ל הֶצַרְ תִי ,ךֶ תיֵב־יֵנְב בַצַמ תֶאְו
תועָמ הָמַכ דַעְבו ,ךְדָי גיִ שַ ת רֶ שֲא יִ פְכ דֹ אְ מ תונַטְ ק תויִנְ ק
בַטיִיַו .ךָכְב וכְרַד ןיֵאֶ ש ףַא ,הָרוחְס ךְל ןֵ תִי ול איִ בָ תֶ ש
ומיִ כְסַיְו םיִ תְרָ שְ מַהְו רֵחוסַה יֵניֵ עְבו ַחֵ קולַה יֵניֵ עְב רָבָדַה
תונְ קִ ל ודָי הָגיִ שִה רָצָק ןַמְזִ בֶ ש ,הָיָה רָבָדַה ףוסְו .ותָצֲעַל
ןומָמ הֶזִ מ ַחיִוְרִהְו ,הָלִ חְ תַב תונְ קִ ל ץֵפָחֶ ש הָרוחְסַה לָכ תֶא
.בַר
םיִ שְ קַבְ מו םיִנונֲחַ ת םיִ ליִ פַמ ונְחַנֲא .ונֵנָיְנִ עְב רָבָדַה ןֵכ
יִ כ ,ונֵ קְדִ צ ַחיִ שְ מ ונָל חַלְ שִיֶ ש ,אוה־ךורָב־שודָקַה יֵנְפִ לִ מ
תורָצַה לֹ ע תֶא לֹ בְסִ ל ַחֹ כ ונָב ןיֵאְו תוחֹ כַה וסְפָא רָבְכ
ונָא םיִ חיִ טְבַמ ,ונֵ קְדִ צ ַחיִ שְ מ אובָי רֶ שֲאַכְו ,םיִרוסִיַהְו
:ןֵ עוט אוה־ךורָב־שודָקַהְו .ונְלַקְלִ קֶ ש הַמ לָכ תֶא ןֵ קַ תְנֶ ש
ךֶלֶמ תֶא םֶכָל ַחלְ שִ ל םויָו םוי לָכְב ןָמֻזְ מו ןָכומ יִנְנִה
:ביִ תְכִדְכו ,םֶדֹ קִ מ יואָרָכ הָבושְ תִ ב ובושָ ת ךַא םִ א ,ַחיִ שָמַה
ןושאִרָה םַעַפ אל רָבְכ יִ כ ."ועָמְ שִ ת לולֹ קְב םִ א םויַה"
הָבושְ תִ ב ורְזְחַ ת זָא ,ועְ שָוִ ת קַר םִ א יִ כ םֶ תְחַטְבִהֶ ש אוה
-ו"ל :ח"ע םיִ לִהְ ת( ביִ תְכִדְכו ,םֶכיֵרְבִד םֶ תְ מַיִ ק אלְו ,הָמֵלְ ש
ןוכָנ אל םָבִ לְו :ול ובְזַכְי םָנושְלִ בו םֶהיִ פְב והותַפְיַו" :)ז"ל
,םיִרופִ כַה־םויִ מ - הֶזָל הָיָאְרָהְו ."ותיִרְבִ ב ונְ מֶאֶנ אלְו ומִ ע
,דוע הָלְסִ כְל בושָי אלֶ ש ויָ תולִ פְ תִ ב םָדָאָה ַחיִ טְבַמ זָאֶ ש
תַרֳחָמַלְו ;הָרָפַכְו הָחיִ לְס שֵ קַבְ מו ,רַבָעֶ ש הַמ לַע טֵרָחְ תִ מו
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his product in large quantities and does not get involved in small
sales, nevertheless, now when the merchant sees the lowliness
of your situation and the dire circumstances of your family he
will agree to always sell merchandise to you, but in very small
quantities to the extent that you can afford to pay, and based
on the amount of money that you bring him he will give you
more merchandise, even though that is not the usual way he
does business.” This arrangement was acceptable to the buyer
and to the seller and his staff, and they agreed to his advice and
transacted the sale on those terms. In the end, in a very short
period of time the buyer was able to purchase all the merchandise
he originally intended to buy and he profted greatly from it.
So too in our subject. We entreat HaKadosh Baruch Hu with
our prayers and requests to send to us our righteous Mashiach
since all of our strength is gone and we have no more strength to
endure the burden (lit., ‘yoke’) of sorrows and sufferings, and we
promise that when our righteous Mashiach comes we will remedy
everything that we’ve ruined. HaKadosh Baruch Hu answers
– I am ready and prepared every single day to send to you the
king, Mashiach, if only you will frst do Teshuvah sincerely, as
it is written (Tehilim 95:7) “Today, if you listen to His words,”
because this is not the frst time that you’ve promised - that only
if you will be saved then you will return in sincere Teshuvah
- and you did not keep your word, as it is written Tehilim
(78:36-37) “And they persuaded him with their mouths, and
they deceived him with their tongues. And their heart was not
bonded with Him, and they were not faithful to His covenant.”
And the proof to this is from Yom Kippurim – at the time in his
prayers when man promises that he will not revert back to his
foolishness any more, and he is remorseful for what he did in the
past and he asks forgiveness and atonement. But the very next
day after Yom Kippurim he forgets everything he promised and
everything he accepted upon himself on the previous day; and
this goes on year after year. Accordingly HaKadosh Baruch Hu
already knows our thoughts, and words, and promises – and He
knows He cannot rely on them. Nevertheless, since HaKadosh
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ויָלָע לֵבִ קֶ ש הַמ לָכְו ַחיִ טְבִהֶ ש הַמ לָכ ַחֵכוש םיִרופִ כַה־םוי
ַעֵדוי רָבְכו ,הָנָ שְו הָנָ ש לָכְב דיִ מָ ת רָבָדַה ןֵכְו .לומְ תֶא
,וניֵ תוחָטְבַהְו וניֵרובִדְו וניֵ תובְ שְחַמ אוה־ךורָב־שודָקַה
רוקְ מ אוה־ךורָב־שודָקַהֶ ש רֶ שֲאַב ךַא ;םֶהיֵלֲע ךֹ מְסִ ל ןיֵאֶ ש
הָ תַע םַג ןֵכְו .ונָל סֵיַפְ תִנְו הָצַרְ תִנ רָבְכ ,בוטַהְו דֶסֶחַה
יאַדַוְב זָא ,הָלֻאְגַה לַע םיִ שְ קַבְ מ ונְנִהֶ ש ,רַמַה ונֵ תולָג תֵ עְב
הָנֲעַטְב תֶבֶכַעְ מ ןיִדַה תַדִ מ ךַא ,ונָל רַ תְ עֶנ רָבְכ ודִ צִ מ
ונְ מַיִ ק אל םָלועֵ מ יִ כְו ,וניֵ תוחָטְבַה לַע לָלְכ ךֹ מְסִ ל ןיֵאֶ ש
,םולָ שְו סַח ,ןֵכ־םִ אְו ,וניֵלָע ונְלַבִ קֶ שְו ונְחַטְבִהֶ ש הַמ לָכ
.הָלובְחַ תְו הָצֵ ע םוש ונָל ןיֵא
בֵרָקְל הָצֵ ע ונָל שֵי דוע יִ כ ,ןֵכ רָבָדַה ןיֵא תֶמֱאֶב לָבֲ א
הַמ לָכ לַע הָמֵלְ ש הָבושְ תִ ב בושָלֶ ש ףַא :איִהְו ,הָלֻאְגַה ץֵ ק
םוקָמ לָכִ מ ,רָ שְפֶא יִ א רָצָק ןַמְזִ ב תַחַא םַעַפְב ונְלַקְלִ קֶ ש
הָלִ חְ תִ מ ןֵ קַ תְל ונְיַה ,הָגָרְדַהְב הָבושְ תִ ב ליִ חְ תַהְל וניֵדָיְב שֵי
רֹ בֲעַל יוצָמו ותושְרִ בו ודָיְב שֵיֶ ש רובִדַה ַחֹ כ תֶא טַעְ מ
,תוליִ כְר ,עָרָה ןושָל :וניְיַה ,םיִנָיְנִ ע הָמַכ לֵלוכְו ,ויָלָע
,תֶקלְחַמ ,סַעַכ ,הָמְרִ מ ,רֶקֶ ש ,םיִרָבְד תַאָנוא ,םיִנָפ תַנָבְלַה
םיִרָבְדַה הָלִ חְ תִ מ ןֵ קַ תְל הֶאְרִי אָפוג םֶהָבו .תונָציֵלְו תולָלְ ק
לָכִ מ רֵהָזִהְל לֵגַרְ תִי ןַמְז הֶזיֵא ךֶ שֶמְבו ,םֶהָב שֵרָ תְ שִנֶ ש
לֵ קְלִ קֶ ש הַמ ןֵ קַ תְל הֶאְרִי ךָכ־רַחַאְו .רוסָאָה רובִדַה יֵ קְלֶח
:)ט"ל :ו"ט רָבְדִ מַב( ביִ תְכִדְכו ,םִיַניֵ עָה תַיִ אְרו הָבָ שֲחַמַה ַחֹ כְב
םיִנֹ ז םֶ תַא רֶ שֲא םֶכיֵניֵ ע יֵרֲחַאְו םֶכְבַבְל יֵרֲחַא ורותָ ת אלְו"
,םֶהָב לֵ שָכִהְל םָדָאָה ליִגָרֶ ש הָדיִ עֵה הָרותַהְו ,"םֶהיֵרֲחַא
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Baruch Hu is the source of Chessed and goodness He accedes to
our requests and is reconciled to us (referring to the atonement
brought about by Yom Kippur). And so too even now in the midst
of our bitter exile, that we are so sincerely requesting the Geulah,
with absolute certainty from His perspective He has already
responded to us, but the Attribute of Strict Law is stopping it
using as an argument that one cannot at all rely on our promises
since never once did we implement all of the promises that we
accepted upon ourselves; that being so, G-d forbid, we have no
recourse or strategy.
However, in reality this is not so, because we still do have a means
to expedite the arrival of the End of the Exile, namely, although it
is not possible in a short period of time for us to return to do sincere
Teshuvah for everything we ruined, still, we have the ability
to begin the process of Teshuvah in stages, meaning, to begin
slowly by remedying the power of our mouths (i.e., to make sure
our speech is proper) which is within our ability to control, and
which is often violated; this encompasses many things – namely,
Lashon Hara, Rechilut, language that embarrasses, language that
is oppressive, lies, deceit, anger, confict, curses and ridicule \
mockery. From among these specifc things he should frst see to
it to remedy those character traits that have become engraved in
his personality, and over the passage of time he will train himself
to be careful and avoid all kinds of speech that are forbidden.
After that he should see to it to remedy what he ruined with the
power of his mind \ thought and the sight of his eyes, as it is
written in the text (Bamidbar 15:39) “and you shall not follow
after your heart (referring to the worship of idol gods) and after
your eyes (which refers to the pursuit of immorality) that you
are drawn to follow them,” the Torah attests to human nature,
that man is inclined to stumble over these things. Regarding
this Chazal have said (Gemara Ketubot 46a) “Man should not
come to have lewd thoughts in the daytime lest he might become
defled at night.” Afterwards he should fx \ remedy what he
ruined with his actions. Please study the Sefer Mitzvot Hashem,
in the section on prohibitive mitzvot that are dependent on one’s
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יֵדיִ ל אובָי אָמֶ ש םויַב םָדָא רֵהְרַהְי לַא :ל"ַז וניֵ מָכֲח ורְ מָאְו
ןֵיַעְו .הֶֹ שֲעַמַב לֵ קְלִ קֶ ש הַמ ןֵ קַ תְי ךָכ־רַחַאְו ,הָלְיַלַב הָאְ מֻט
םָ שאֹ רְבו .הֶֹ שֲעַמְב ןיִיולְ תַה ןיִואָלְב ,'םֵ שַה תווְצִ מ' רֶפֵסְב
ביִ תְכ תָבַ ש לולִ ח לַע יִ כ ,ותיֵבְלו ול תָבַ ש לולִ חֵ מ זֵרָדְזִי
ורְ מָאֶ ש הַמ ַעודָיְו ,"תָמוי תומ ָהיֶלֲלַחְ מ" :)ד"י :א"ל תומְ ש(
.)*ולְ טָב אל תותיִ מ עַבְרַא ןיִדְד ,ל"ַזֲח
‰‰‚‰
הָוְצִ מ םושְב הָרותַב וניִ צָמ אלֶ ש ,אוה שָדָח הֶז הֵ ארו
ןֵכ טַרֵפֶ ש ומְכ ,"'וגְו ךֶ תִ בו ךְנִ בו הָ תַא" :טָרְפִ ב ריִהְזַ תֶ ש
לָכְל שיִ אְל הָ שִ א בותָכַה הָוְ שִהֶ ש לֹ כַל ַעודָיֶ ש ףַא ,תָבַ שְב
תָבַ שְב ויָלָע רַזָח םוקָמ לָכִ מ ,)ו"ט אָמַק אָבָב( הָרותַבֶ ש ןיִ שָנֳע
ושְרָדֶ ש ףַאְו .תָבַ ש לולִ ח לֶ ש ןווָעֶה רֶמֹ ח ךֲעיִדוהְל טָרְפִ ב
לָכִ מ ,םיִנַטְ קַה לַע םיִ לודְג ריִהְזַהְל אָב בותָכַהֶ ש ל"ַזֲח
אלֶ ש הֶאְרִי תִיַבַה־לַעַבַהֶ ש אָקְפָנ אָל אָרְ קִד אָטְ שַפִ מ םוקָמ
.ותיֵבְב תָבַ ש לֵלַחְי
הָבָ שֲחַמַה ַחֹ כְב 'עָרֵ מ רוס'ְב םיִ לָלְכִנַה םיִרָבְדִ ב ונָזְרֵז הֶז לָכְו
הָבָ שֲחַמַה ַחֹ כְב רֵהָזִהְל םָדָאָה ךיִרָצ ןֵכ־ומְכו ,הֶֹ שֲעַמו רובִד
ונָל הָזְ מָר הֶזְו .'בוט הֵ שֲע'ַב םיִ לָלְכִנַה הֶֹ שֲעַמו רובִד
authorities or will be attacked by armed robbers (and decapitated), and
one who is liable to death by strangulation will drown in a river or will die
by ascara (extreme choking).
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actions. First and foremost to arouse himself and his household
not to desecrate Shabbat, since regarding the desecration of
Shabbat it is written (Shemot 31:14) “one who desecrates it will
surely die,” and the statement \ teaching of Chazal (Gemara
Sanhedrin, 37b)
11
is common knowledge – that the laws of the
four modes of execution by Beit Din were not annulled (they are
still in force); please see the following Hagahah.
Hagahah
Beware of (lit. ‘see’) something new that we don’t fnd in the
Torah in the context of any other mitzvah except for the mitzvah
of Shabbat, that the Torah should specifcally warn “you, and
your son, and your daughter.” Even though everyone knows
that the text equates women to men as being liable in all of the
punishments of the Torah (Gemara Babba Kamma 15a), still, the
Torah specifcally re-emphasizes this regarding Shabbat in order
to instruct us of the profound seriousness of the sin of desecrating
Shabbat. And even though Chazal have expounded that the text
comes to warn the adults regarding the behavior of their children,
still, included in the straightforward meaning of the text is that
the head of the household must see to it that his family does not
desecrate Shabbat.
All of this encouragement is inclusive of things in the framework
of “move away from bad” in regard to the power of thought,
speech and actions – and in that very same way a man must
exercise caution in regard to his thoughts and speech and actions
in the framework of “do good.” This is all hinted to us in the
11. Chazal have said (Gemara Ketubot 30a) “From the day the Beit HaMikdash
was destroyed, even though the Sanhedrin was (forcibly) disbanded, the
four forms of execution by the Beit Din are not annulled; one who is liable
for death by stoning will fall from atop a roof and die or an animal will
maul him to death, one who is liable to death by burning will fall into a
fre or will be bitten by a snake (whose searing poison will kill him), one
who is liable to death by hanging will be handed over to the governmental
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רָבָדַה ךיֶלֵא בורָק יִ כ" :)ד"י :'ל םיִרָבְד( הָבְ תָכֶ ש הֶמַב הָרותַה
תווְצִ מְל ותָנָוַכ - "ךיִ פְב" ;"ותושֲעַל ךְבָבְלִ בו ךיִ פְב ,דֹ אְ מ
תויולְ תַה תווְצִ מַה ולֵא - "ךְבָבְלִ בו" ,רובִדְב תויולְ תַה
ַחֹ כְב םיִיולְ תַה םיִרָבְד ולֵא - "ותושֲעַל" ,הָבָ שֲחַמַה ַחֹ כְב
עַדיֵל הֶצורָהְו .תווְצִ מַה םויִ קְל םיִ לָלְכ םֵה ולֵא לָכְו ,הֶֹ שֲעַמַה
,ול ורְסָחֶ ש םיִנָיְנִ ע הָמַכ הָוְצִ מו הָוְצִ מ לָכְב אָצְ מִי ,ןיִ בָהְלו
טַעְ מ טַעְ מ ותְלָכיִ ב הֶיְהִי רֶ שֲא לָכְכ םָמְיַקְל ומְצַע תֶא זֵרָזיִו
יֵנְפִ ל הֶז לַבֻקיִו ,םיִנָיְנִ ע הֵבְרַה ןֵ קַ תְי ןַמְזַה ךֵ שְ מֶהְבֶ ש דַע
,יואָרָכ הָבושְ תִ ב ונְבַ שֶ ש ונָל בֵ שָחֵיְו ,אוה־ךורָב־שודָקַה
.ונֵ קְדִ צ ַחיִ שְ מ ונָל חַלְ שִי יאַדַוְב זָאְו
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Torah in what is written (Devarim 30:14) “because this thing (of
doing Teshuvah) is very close to you, to do it in your mouths
(i.e., with your ‘words’) and hearts (i.e., ‘mind \ thoughts’); “to
do them:” – “in your mouth” – the intent being that these are
the mitzvot that are contingent on the manner in which someone
speaks; “and in your heart” – these are the mitzvot that are
contingent on the power of one’s thoughts; “to do them” – these
are the things that are contingent on one’s actions \ deeds; all of
these things are the prime categories included in the fulfllment
of mitzvot. One who wants to know and understand will fnd
within the detail of his performance of each and every mitzvah
some things that were defcient \ missing, and as time goes on he
should encourage himself one by one to fulfll the mitzvot to his
maximum ability until he will remedy many of these defciencies,
and in so doing this will be accepted before HaKadosh Baruch
Hu and He will account it to us that we have returned back to
Him in an appropriate, sincere Teshuvah, and at that point with
absolute certainty He will send us our righteous Mashiach.
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Ê ˜Œ¯Œ t
∫˙»˜Ÿfà ÁŸ˙œ ‰ ÔÃÈŸœ ÚŸa ¯Õ aÄŸ Ó
דֵדוע ןֶב והָיְרַזֲעַו" :)'א :ו"ט קֶרֶפ( 'ב םיִ מָיַה יֵרְבִדְב בי ִ תְכ
ןֵהֹ כ אלְלו תֶמֱא יֵ קלֱא אלְל לֵאָרֹ ְ שִיְל םיִ בַר םיִ מָיְו ,'וגְו
שֵי יִ כ םֶכיֵדְי ופְרִי לַאְו וקְזִ ח םֶ תַאְו .'וגְו הָרות אלְלו הֶרומ
אל" :)ט"י :ה"מ הָיְ עַ שְי( ביִ תְכ רָבְכ תֶמֱאֶבו[ "םֶכְ תַלֻעְפִ ל רָכָֹ ש
אֵבַנְ תִהְד ,רֵאָבְל הֶאְרִנְו .]"יִנושְ קַב והֹ ת בֹ קֲעַי עַרֶזְל יִ תְרַמָא
ונֵ מַע בַצַמ הֶיְהִי ךיֵא ,ונֵנַמְזִ בֶ ש םיִנורֲחַאָה תורודַה לַע
םיִרְ קופ ואְצָמִיֶ ש ,ונְיַה ,"תֶמֱא יֵ קלֱא אלְל" :איִהַה תֵ עָב
ןֵהֹ כ אלְלו" ;דֹ אְ מ םָדָיְב הָיופְר הֶיְהִ ת םֵ שַה תַנומֱאֶ ש םיִ בַר
לוקְל ַעֹ מְ שִ ל וצְרִי אלֶ ש הֵבְרַה ואְצָמִיֶ ש ,ונְיַה ,"הֶרומ
תֶמֱאֶבו[ ויָניֵ עְב רָ שָי שיִ א ךֶרֶד לָכ אָלֶא ,םיִ חיִ כומו םיִרומ
אובָל דיִ תָעֶל עַבָ תִי םיִנָבַרָה לוקְל ַעֹ מְ שִ ל הֶצור וניֵאֶ ש יִ מ
ךיֵא :והולָאְ שִי ,רָֹ שָב לַכָא םִ א ,לָ שָמְל .לֹ כַה לַע הָלְ עַמְל
they returned to Hashem the G-d of Israel He made Himself available to
them. In those times there was no peace for those who went and came
because there were many upheavals that affected the residents of the land.
One nation was battered by the other and one city by the other because
Elokim inundated them with all kinds of calamities. But you shall take
strength, and don’t weaken your hand, because there is reward for your
efforts.”
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Chafetz Chayim Sefer Beit Yisrael
7
th
chapter
Addressing the topic of ‘strengthening.’
It is written in Divrei HaYamim II (15:1-7)
12
“and Azaryahu, the
son of Oded…many days when Israel was without the true G-d,
and without an instructive Kohein (i.e., a ‘teacher’) and without
Torah…and you shall take strength, and don’t weaken your hand,
because there is reward for your efforts.” [In reality it has since
been written (Yeshaya 45:19) “I did not tell the descendants of
Yaakov to seek Me for no reason; I Am Hashem”]. It seems to
me to explain this as – This is a prophecy for the later generations
of our times – what the status of our nation will be at that time
“without the true G-d,” namely, that there will be found many
heretics whose trust in Hashem is very much weakened; “without
an instructive Kohein,” meaning, that there will be found many
who will not want to listen to the voice of teachers and those
who rebuke, rather, each man will see himself as being correct.
[Truthfully, one who does not want to listen to the voice of the
Chachamim, in the Coming Future he will be tried On High for
everything he did. By way of example – If he ate meat, they
(Heaven) will ask him “How did you eat this meat – did you
12. Divrei HaYamim II (15:1-7) “And a spirit came over Azaryahu, the son of
Oded. He appeared before Asa and said to him – Listen to me, Asa and
all of Yehudah and Binyamin, Hashem is with you as you are with Him. If
you seek Him, He will fnd you, but if you leave Him, He will leave you.
There were many days when Israel was without the true G-d, and without
an instructive Kohein and without Torah. But in their time of trouble when
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םִ אַה וא ?יואָרָכ הָטֲחְ שִנ הָמֵהְבַהֶ ש ָ תְ עַדָי יִ כְו ,רָֹ שָב ָ תְלַכָא
הָ שִ א אָֹ שָנ םִ א ןֵכְו ?טֹ חְ שִ ל יואָר אוהֶ ש טֵחושַה תֶא ָ תְ עַדָי
רָבָד לָכ ןֵכְו ?הֶוְ קִ מַב ןיִדַכ הָלְבָט םִ א ָ תְ עַדָיֲה :והולָאְ שִי
תֶא ונָל ןַ תָנֶ שְו 'הַב ןיִ מֲאַמ קַר אוה םִ א ,הֶֹ שוע םָדָאֶ ש רָבָדְו
גֵהַנְ תִהְל ךיֵא ול רַמאֹ יֶ ש הָאָרוה הֵרומְל ךיִרָצ אוה ,ותָרות
הֵבְרַה ואְצָמִיֶ ש ,ונְיַה ,"הָרות אלְלו" .]הָרותַה ךֶרֶד יִ פ־לַע
םָניֵאֶ ש םיִ שְפָח םיִדְ מַלְ מִ ל םֶהיֵנְב תֶא ורְסְ מִיֶ ש םיִ שָנֲא
םיִנָבְל םיִנַטְ קַה םיֹ ִ שֲעַנ הֶז יֵדְי לַעְו ,הָרותַב םיִניִ מֲאַמ
ואְצָמִי יאַדַוְב הֵנִהְו .תווְצִ מ אלְבו הָרות אלְב םיִ בָבוש
:ורְ מאֹ יֶ ש םֵ שַה ךֶרֶדְב םיִ כְלוהַה םיִ מיִ מְ ת םיִרֵ שְכ םיִ שָנֲא
םיִ אֵרְי םיִ שָנֲא אל ונָל ןיֵאֶ ש ,הֶלֵא לָכ תֶא ונְרַסָחֶ ש יֵרֲחַא
יִ מִ מ ונָל הֶיְהִיֶ ש ,ורְבָעֶ ש תורודְב ומְכ תֶמֱא יֵ שְנַא םיִ מֵלְ שו
ויָה םיִ כיִרְדַמַהְו םיִרומַה םָ תואֶ ש ,םֵ שַה ךֶרֶד תֶא דֹ מְלִ ל
ועיִ פְ שִה םָ תָ שֻדְ קו םָ תָאְרִי בֹ רֵ מֶ ש ,לֵאָרֹ ְ שִי יֵרואְ מו יֵלודְג
םיִניִ מֲאַמו םֵ שַה רַבְדִ ל םיִ אֵרְי ויְהִיֶ ש טושָפַה ןומָהֶה לַע םַג
יֵרומו םיִנָבַר םיִנואְג אל ונָל ןיֵאְו ;ויָ תווְצִ מְבו ותָרותְב
םֶהיֵלֲע ךֹ מְסִ ל לַכונֶ ש ,הָכָלֲהַב 'ה רַבְד ונָל ורויֶ ש הָאָרוה
,ורְבָעֶ ש תורודַבֶ ש הָאָרוה־יֵרומו םיִנָבַרָה ומְכ ,הָכָלֲהַב
םיִרֵ שְכ םיִדְ מַלְ מ יוצָמ ןיֵא םַג .הָאָרוהְב םָלוע יֵדומַע ויָהֶ ש
הָנומֱאָה םָבִ לְב ושיִרְ שַיֶ ש ,םֵ שַה תַרות וניֵנָב םִ ע ודְ מְלִיֶ ש
יֵבְבוח םיִנָפ־לָכ־לַע ךָכ־רַחַא ויְהִיֶ שְו ,ויָ תווְצִ מְבו 'הַב
.ויָ תווְצִ מו הָ שודְ קַה ותָרות
ופְרַי הֵבְרַהֶ ש ,רָבָדַה ַעיִגַי יאַדַוְב הֶלֵא לָכ יֵרֲחַא הֵנִ הְו
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know if the animal was slaughtered properly, or did you know if
the slaughterer was qualifed to slaughter? So too if he married
a woman, they would ask him – Do you know if she immersed
in a Kosher Mikveh as the halacha requires? And so too for
every single thing that man does – If he believes exclusively in
Hashem, and that He gave us His Torah - he needs a teacher
(i.e., a rabbi) who will tell him how to act in life as the Torah
proscribes (lit., in the path of Torah)]; “and without Torah,”
meaning, there will be found many people who will turn their
children over to secular teachers who are irreligious, who don’t
believe in the Torah, and in so doing these young children are
educated to become undisciplined \ wild – to grow up without
Torah and without mitzvot. Now, with absolute certainty one
will fnd religious Jews who are wholeheartedly true, who go in
the way of Hashem, who will say – after we are lacking all of
these things, that we no longer have men who are G-d fearing
and complete (meaning, Chachamim who are fuent in all parts
of the Torah) and men of truth, as they had in earlier generations
who could serve as our role models from whom we could learn
the way of Hashem, that these teachers and guides (in earlier
generations) were the great sages and illuminators of the Jewish
people, and from the depth (lit., abundance) of their G-d fearing
character and holiness their infuence also permeated throughout
the common public so that they too were in fear of the word of
Hashem and belief in His Torah and mitzvot. And we do not
have great sages or teachers who will instruct us in the word of
Hashem in halacha, men upon whom we could rely on to rule
halacha like the rabbis and teachers of earlier generations, sages
who were the pillars of the world in halacha. Also, there is not
to be found among us teachers who are righteous (lit., ‘kosher’)
who will teach our children Hashem’s Torah, who will inculcate
the hearts of these children with faith \ trust in G-d and in His
mitzvot so that ultimately at the very least they will love His holy
Torah and mitzvot.
Now, after all of this, most assuredly the outcome will be that
many people will become weakened in their faith and will be
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םושִ מ ,הֶיְהִי הֶיְהִיֶ ש הַמו ,ןַמְזַה דַי תַחַ ת ורְסָמִיְו םֶהיֵדְי
יֵדיִ ל הֶזִ מ ואובָיְו ,םָלועָה ךֶרֶד תונַ שְל םֶהָל רָ שְפֶא יִ אֶ ש
הָמֻאָה דֵרֵ ת םולָ שְו סַחֶ ש דַע ,םִיַדָי ןויְפִרְו אָרונ שואֵי
הֶז לַע .דֹ אְ מִ ל דַע הָלודְג תיִנָחור הָדיִרְי תיִ לֵאְרְ שִיַה
רָכָֹ ש שֵי יִ כ ,םֶכיֵדְי ופְרִי לַאְו וקְזִ ח םֶ תַאְו" :איִ בָנַה םֵיַסְ מ
םיִ שָנֲא הֶלֵא וניֵ מָיְב ונָל ןיֵא ,רָבָדַה תֶמֱא - "םֶכְ תַלֻעְפִ ל
םיִנואְגו ,םיִנושאִרָה םיִ מָיַבְכ תֶמֱא יֵ שְנַאְו םיִ מֵלְ שו םיִ אֵרְי
,םיִנושאִרָהְכ הָאָרוהְב םֶהיֵלֲע ךֹ מְסִ ל לַכונֶ ש םיִנָבַרְו
אל ךַא ;םֵ שַה תַרות וניֵנָב םִ ע ודְ מְלִיֶ ש םיִרֵ שְכ םיִדְ מַלְ מו
ףַא ,םיִ מֵלְ שו םיִ אֵרְי ונָ תִ א םיִ אָצְ מִנ דוע - לֵאָרֹ ְ שִי ןָמְלַא
הָנומֱאָה הָ תְפָר אל ןִיַדֲע םוקָמ לָכִ מ ,הָנַטְ ק הָגֵרְדַמְב םֵהֶ ש
םיִנָבַר דוע םיִ אָצְ מִנ ןֵכ .טַעְ מ הָב םיִ קְזַחְ תִ מ םֵה ןִיַדֲעַו םֶהֵ מ
ונָ תוא םיִדְ מַלְ מ םֵהֶ ש ,םָ תָרות לַע ךֹ מְסִ ל לַכונֶ ש לֵאָרֹ ְ שִיְב
תֶא תופַרְל ונָל ןיֵאְו ,םיִנושאִרָה םיִ מָכֲחַו םיִנואְגִ מ הָרות
קֵזַחְ תִהְל וניֵלָע אָלֶא ,אָרונ שואֵי ךותְב לֹ פִ לְו ונֵ מְצַע
תַרות דֹ מְלִ ל וניֵלָעְו ,ונֵ תְלָכיִ ב הֶיְהִי רֶ שֲא לָכְכ ץֵ מַאְ תִהְלו
םָנְ שֶיֶ ש םיִרומַהְו םיִ כיִרְדַמַה םָ תואֵ מ ָהיֶ תוְצִ מ םויִ קְו םֵ שַה
תורודַהְב וניִיָה ולִ אְכ רָכָֹ ש לֵבַקְנ הֶז רובֲע םַגְו .ונֵרודְב
;"םֶכְ תַלֻעְפִ ל רָכָֹ ש שֵי יִ כ" :איִ בָנַה רַמֲאַמְכ ,םיִ מְדוקַה
ושְפַנ רַסָמ םִ א יאַנְ תִ בו] ורודְב לֵאומְ שִ כ ורודְב חָ תְפִי
קֵזַחְנֶ ש הַמ לָכְו .[אָרְ קַב בותָכֶ ש ומְכ ,חָ תְפִיְכ םֵ שַה דובְכִ ל
,לודָג רָכָֹ ש ונָל ַעיִגַי ,ותָרותְו םֵ שַה דובְכִ ל ונֵ מְצַע תֶא
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overcome by the onslaught of the secular times, and whatever
will be will be because it is not possible for them to change the
attitude \ mores of the times, and from this will evolve a great
despondency and a weakening of their faith to the point where –
G-d forbid – the Jewish people will suffer an awesome decline
in their spirituality. Addressing this bleak scenario, the prophet
concludes (ibid.) “but you shall take strength, and don’t weaken
your hand because there is reward for your efforts.” It is indeed
true that in our times we have no men like those sages who
are G-d fearing and complete \ perfect men of truth like those
men in earlier times. Nor do we have great sages and rabbis
upon whom we can rely in deciding halacha as there were in
earlier generations, and G-d fearing (lit., “Kosher”) teachers
who will teach our children Hashem’s Torah. Nevertheless,
the Jewish nation is not bereft \ not widowed \ not without its
spiritual resources. There can still be found among us Talmidei
Chachamim who are G-d-fearing and complete \ perfect, and
even though they are on a much lower level than those sages of
earlier generations, nevertheless their faith has not diminished
and they still strengthen themselves in their faith to a degree.
So too can there be found Talmidei Chachamim in the Jewish
nation upon whom we can rely on their teachings of Torah, who
teach us the Torah from the outstanding sages and Chachamim of
earlier times. We should not weaken ourselves and fall into an
intractable despondency, rather, it is up to us to fortify ourselves
and take strength to the utmost of our ability. It is incumbent on
us to learn Hashem’s Torah and learn to fulfll His mitzvot from
those sages in our generation who are our guides and teachers; in
so doing we will also receive reward equal to the reward we would
have received if we lived in earlier generations. The prophet
expressed this as “because there is reward for your efforts;”
Yiftach (the nation’s judge) in his generation was considered as
being equal to Shemuel in his generation [but only on condition
that he sacrifces himself for the honor of Hashem, like Yiftach
– as written in the text]. The more that we strengthen ourselves
for the sake of the honor of Hashem and His Torah, there will
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םֵיַקְנֶ ש הָוְצִ מַה טַעְ מו ונֵ תָרות טַעְ מ םֵ שַה יֵנְפִ ל ולְבֻקיִו
.םֵיַקְל וניֵדָיְבֶ ש הַמ לָכ וניִ שָעְו ונְ מַיִ ק ולִ אְכ
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accrue to us a proportionally greater reward. That small amount
of Torah and that small amount of mitzvot that we uphold will be
accepted by Hashem as though we upheld and performed all the
mitzvot we had the ability to uphold.
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Á ˜Œ¯Œ t
∫«˙À¯«˙Ÿ·» ÌÕ gà ‰Ÿa ‰À»Ó¤ ‡À ‰ ÔÃÈŸœ ÚŸa ¯Õ aÄŸ Ó
,"הֶיְחִי ותָנומֱאֶב קיִדַצְו" :)'ד :'ב קוקַבֲח( אָרְ קַב בי ִ תְכ
לַע ןָדיִ מֱעֶהְו קוקַבֲח אָב :)ג"כ תוכַמ( ל"ַז וניֵ מָכֲח ורְ מָאְו
ךיִרָצ הָלֻאְגַה יֵנְפִ לֶ ש םיִנורֲחַאָה םיִ מָיַב טָרְפִ בו ,תַחַא
הֶז תוכְזִ בו ,ותָרותְו םֵ שַה תַנומֱאֶב דֹ אְ מ קֵזַחְ תִהְל םָדָאָה
.לֵאָגִנ
רָבָד לָכ לַע תוכָרְב הֵבְרַה ונָל ונְ קִ ת ל"ַז וניֵ מָכֲח הֵנִ הְו
הָכָרְב יִ כ[ תוכְלַמו םֵ ש הָב ןיֵאֶ ש הָכָרְב ךְל ןיֵאְו ,רָבָדְו
must instruct your children to be on guard to observe all the words of
this Torah because they are your life.” So how could it be permissible to
reduce the number of mitzvot, that one prophet capsulized them into eleven
mitzvot and another into six and yet another into one?
The explanation of this question is as follows: The intent of each of these
prophets in capsulizing the mitzvot, where each prophet reduced the number
from the one that preceded him, was not, G-d forbid, to detract even one
single mitzvah of the Torah, but rather just the opposite. Their intentions
were only good. Each prophet perceived the mindset of his generation
and understood that his particular generation was prepared to accept and
embrace that which was told to them, and so each prophet urged upon his
generation the specifc advice that was appropriate to them. Each prophet
implanted in his generation those foundations of faith appropriate to his
times and in so doing brought them closer to the observance and fulfllment
of the entire Torah.
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Chafetz Chayim Sefer Beit Yisrael
8
th
chapter
A statement on the subject of faith in Hashem and
His Torah.
It is written in the text (Chavakuk 2:4) “A Tzadik will live on the
strength of his faith;” regarding this Chazal have said (Gemara
Makot 24a) “Chavakuk came and based it (the Torah) on one
mitzvah,”
13
and especially in these last years just prior to the
Geulah, man must very much strengthen his faith in Hashem and
His Torah, and in this merit we will be redeemed.
Now, Chazal decreed for us many Berachot for each and
everything we do, and there is no Beracha that does not contain
13. Quoting from the Mazal Elul English translation of the Chafetz Chayim
ZT”L Kuntres Zachor LeMiryam, 21
st
chapter (produced and distributed
by the Mazal Elul Congregation, 5768, available from Z Berman Books):
Chazal have taught in Gemara Makot (24 a) “David (HaMelech) came
and distilled them (all of the 613 mitzvot) into eleven mitzvot, as he writes
in Tehilim (15:1-2) ‘A song of David, Hashem, who can dwell in Your
tents…walks with perfect faith.’ Yeshaya came and further distilled them
into six mitzvot, as the text relates (Yeshaya 33:15) ‘…one who walks with
righteousness and speaks truthfully.’ Micha came and further distilled
them into three mitzvot, as the text relates (Micha 6:8) ‘and what does
Hashem request of you, only that you dispense justice and loving kindness
and walk modestly with Hashem.’ Chavakuk came and fnally distilled
them into one mitzvah, as the text states (Chavakuk 2:4) ‘A Tzadik will live
on the strength of his faith.’.”
Ostensibly, this is all incredible since we may not diminish even one single
mitzvah of the Torah, as the pasuk states (Devarim 32:46-47) “and you
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ונָאֶ ש הָכָרְבו הָכָרְב לָכְבו .]הָכָרְב הָניֵא תוכְלַמו םֵ ש אלְב
ַחיִגְ שַמו םָלועָה ךֶלֶמ אוהֶ ש 'הַל םיִ חְבַ שְ מ ונָא ,םיִ כְרָבְ מ
םיִוֻצְ מ ונָאֶ ש םושִ מ ,ץֶרָאָה לָכ לַע ןודָאָה אוהְו ,ָהיֶלָע
תַחָגְ שַהְב ןיִ מֲאַמ וניֵאֶ ש יִ מ לָכְו .ותָחָגְ שַהְבו 'הַב ןיִ מֲאַהְל
- ונָ תוא הֶאור 'ה ןיֵאְו ץֶרָאָה תֶא 'ה בַזָע :רֵ מואְו םֵ שַה
וניֵ מָכֲחַו ,אוה־ךורָב־שודָקַה לֶ ש ותוכְלַמְב רֵפוכ אוה יֵרֲה
הָדובֲע וז יֵרֲה תוניִ מו ,ןיִ מ םֵ שְב הֶזָכ שיִ אְל ואְרָק ל"ַז
םֵ שַהֵ מ םיִגיִ עְלַמַה םיִנוש םיִרָפְסִ ב אֵרוקַהְו .שָמַמ הָרָז
הֶהְ שַמ ולִ אְכ אוה יֵרֲה ,ותָחָגְ שַהְב םיִרְפוכְו ותָרותְו
יֵזֱחֶנ ,יַעֵרְו יַחַא ןֵכ־םִ אְו .הָדְבועְו ותיֵב ךותְב הָרָז הָדובֲע
הֵבְרַה הֶלֵא וניֵ מָיְב דֹ אְ מ ובַרְ תִנ םיִ בַרָה וניֵ תונוֲעַב :ןַנֲא
תַרותִ מ םיִגיִ עְלַמַה ,םיִ חיִדַמו םיִ תיִ סְ מ ,םיִניִ מו םיִרְפוכ
םוקְ מִ ב ;םיִרָזְגִ ל ועְרָק ונֵ תָרות ;ָהיֶדְ מולְו ָהיֶ תווְצִ מו םֵ שַה
books. See, further, the Shulchan Aruch Orach Chayim, paragraph #307,
sub-paragraph #16 and the Mishnah Berurah, section #307, in the Be’er
Heh’tev and in the Be’ur halacha.
[Translator’s footnote to the sefer] Gemara Sanhedrin (90a) “every
Jewish person has a share in the World-to-Come they are the branches
of My planting, My artistry…and these are the ones who have no share
in the World-to-Come: One who says there is no reference in the Torah
to the dead coming back to life, or that the Torah was not given to us by
G-d in Heaven, and those who are heretics. Rebbe Akivah adds, those
who read “external” books,” meaning heretical books, commentaries on
“Scriptures” that are not based on the interpretations of our Chazal. Since
they mix heretical ideas and give them the same status of importance as
the ideas of our Chazal, a reader will come to believe them too and will
lose his share in Olam Haba. The Yerushalmi includes in this category
books that are purely secular. Homer’s Iliad is listed among some Early
Authorities as objectionable (Tiferet Yisrael). The Yerushalmi also lists the
Book of Ben-Sira (from the epoch of the second Beit HaMikdash).
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His Name and sovereignty [because a Beracha that does not
include His Name and sovereignty is not a Beracha]. In each
and every Beracha that we pronounce we are praising Hashem,
that He is the King of the Universe and constantly governs every
aspect of it, and He is the Master over the entire world since
we are commanded to believe in Hashem and His Providence.
Anyone who does not believe in the Providence of Hashem and
says – Hashem has left the world (i.e., nature and world events
run by themselves) and He doesn’t see us (meaning, Hashem
lets the world run ‘naturally’ by itself, without any guidance or
intervention from Him), this kind of person repudiates \ rejects
the sovereignty of HaKadosh Baruch Hu, and Chazal have called
this kind of person a non-believer, and non-belief in Hashem is
literal idol worship. One who reads ‘external’ \ secular books,
books that deride \ ridicule Hashem and His Torah, and deny
His Providence – it is as though this person retains idol gods in
his house (i.e., he is internalizing idolatry) and worships them.
14

That being so – my brothers and friends – pay attention (lit., “let
us see”); all of us! Because of our many sins, in these times
apostates and reformists have very much increased in numbers,
men who beguile us away from our faith, men who proselytize
us to foreign ideologies, men who cynically ridicule Hashem’s
Torah and His mitzvot, and the people who learn it. Our Torah
14. Quoting from the Mazal Elul English translation of the Chafetz Chayim’s
ZT”L Sefer Shemirat HaLashon, Part 2, the 5
th
chapter of the Epilogue,
page 278 (produced and distributed by the Mazal Elul Congregation,
5769, available from Z Berman Books): Hagahah: Those men who
look into books of heresy and scoffng (cynical books flled with ridicule
of the Torah), even if they do not read the words with their mouths, they
nevertheless defle their eyes and the thoughts of their minds. Regarding
this the Torah warns us (Bamidbar 15:39) “and do not be swayed to
follow the dictates of your heart and your eyes, that you lust after them.”
Chazal have taught (Gemara Berachot 12b) “to follow the dictates of
your heart” is a reference to heresy; especially if one reads their books
most certainly he is included in the category of those who read “external”
books. Please reference Gemara Sanhedrin (90a) where the Mishnah
describes the punishment that will be received by anyone who reads these
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יֵרופִ ס קַר םיִ אָצְ מִנ םֶהָבֶ ש ,הֶלֵאָכ םיִרָפְס ואיִ צְ מִה שָמֻחַה
הֶלֵאָה םיִרופִ סַה תֶא םַגְו ;הָלֻכ הָרותַה לָכ םֶהָל הֶזְו ,הָרותַה
לַעַר יֵרְבִדְב םָ תוא וכְסָמ אָלֶא ,ַחיֵרָו םַעַט אלְב וקיִ תְ עֶה
ןויְ עַרָה - תיִרָקִ עָה הָמָ שְנַה תֶא םֶהֵ מ ולְ טָנְו תֶוָמַה־םַסְו
לָכְו ,אָמְלָעְב םיִרופִ ס ומְכ ורֲאְ שִנְו ,םֶהָב ןופָצַה רוהָטַה
ודְסָיְו .לָלְכ םוקיִ תְ עֶה אלְו םֶהָל וזָב תווְצִ מַהְו הָרותַה יֵניִד
תֶא םיִ ליִ עְרַמַה ,תוניִ מו הָריִ פְכ םיִ אֵלְ מַה הֶלֵאָכ רֶפֵס־יֵ תָב
.םיִניִ מו םיִרְפוכ םיִ שֲעַנְו הֶזַה תֶוָמַה־םַסְב םיִנַטְ קַה וניֵנָב
םיִניִ מ יֵרְפִ ס הֵבְרַה םיִ בַרָה וניֵ תונוֲעַב דֹ אְ מ ובַרְ תִנ דוע
ןיֵב דֹ אְ מ וטְ שַפְ תִנְו ,ָהיֶ תווְצִ מו םֵ שַה תַרותִ מ םיִגיִ עְלַמַה
.תֵ מ םָ ש ןיֵא רֶ שֲא תִיַב ןיֵאְו ,לֵאָרֹ ְ שִי־יֵנְב וניֵחַאֵ מ הֵבְרַה
םֶהָל יַד אלֶ ש ,םיִ טוש םיִ שָנֲא םיִ אָצְ מִנ תומוקְ מ הֵבְרַהְבו
םֶהָל ועְבָק אָלֶא ,יִ עָרֲא ךֶרֶדְב הֶלֵאָכ םיִרָפְס םיִ אְרוקֶ ש
טָרְפִ בו ,םויָו םוי לָכְב ןַמְז הֶזיֵא םיִ עְבוקְו תועיִ בְ קִ ב םוקָמ
םיִ שודְ קַה םיִ מָיַה תֶא םיִ לַבְ מו ,םיִ בוט םיִ מָיְו תותָבַ שְב
יֵדְי לַע םיֹ ִ שֲעַנ ןַמְזַה ךֵ שְ מֶהְבו ,הֶלֵאָכ םיִרָפְס תַאיִרְ קִ ב
תונָציֵלְו קוחֹ ְ שו םיִ בָגֲע יֵרְפִ ס הֵבְרַה דַבְל ,לֹ ע יֵ קְרופְל הֶז
.הֶז ןיִ מִ מ דֹ אְ מ הֵבְרַה םיִ אָצְ מִנֶ ש
ונָאֶ ש הֶמַב םֵלָכִנ אלְו שובֵנ אל ךיֵא ,הֶלֵא לָכ ירֲ חַ אְו
הָנָ שְב םיִ מָעְפ ףֶלֶאְל בורָק םוי לָכְב םיִ מָעְפ הָמַכ םיִ שְ קַבְ מ
חַלְ שִי אוה ןָמֲחַרָה" :ןוזָמַה תַכְרִ בְב אוה־ךורָב־שודָקַהֵ מ
ךֹ רֲעַנֶ ש םיִנָפ תַלָבַקַה יִהוז יִ כְו - "איִ בָנַה והָיִ לֵא תֶא ונָל
וניֵנָפ הֶסַכְ ת הָ שובו הָמִ לְכ אלֲה !?ויָנָפ לֵבַקְנ םֶהָבֶ ש ויָנָפְל
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has been torn into pieces by these men. In place of Torah one can
fnd ‘external’ books (media) like these that contain only bible
stories – this, and not more than this, has become the totality of
their entire Torah. And even these stories were copied without
any values or substance, as they masked them with words of
poison and fatal medicine, and they emasculate the very soul
contained within them - the pure thought \ message hidden within
them - and what is left are pointless stories. They despised all of
the laws of the Torah and mitzvot and did not print them at all.
They have established their schools on a foundation flled with
heresy and reformism which indoctrinates our young children on
a regimen of this fatal poison, and they (these children) become
rejectionists and apostates.
Moreover, because of our many sins there has been a very great
increase of books (media) that preach heresy, books that ridicule
Hashem’s Torah and its mitzvot. This media has very extensively
spread throughout society to our brothers – the Children of Israel
– and there is not a house without someone dead (i.e., someone
who has fallen victim to these heretics). In many places one
can fnd foolish people, that it isn’t enough that they read these
books occasionally, but they have carved out a niche for them,
and they set aside specifc times every day for them, particularly
on Shabbat and Yamim Tovim, and they waste these holy days
reading these kinds of books. As time goes on, because of this
routine they reject our religion (lit., throw off of themselves the
yoke of Torah and mitzvot). All this is in addition to many books
of romance, and jokes, and ridicule, that very many books can be
found that are of this same genre.
After all of this how could we not be embarrassed and ashamed
as we ask of HaKadosh Baruch Hu in the Birkat HaMazon every
day – close to a thousand times each year – “The merciful One,
He will send us Eliyahu HaNavi” (announcing the arrival of our
Mashiach). Is this the kind of greeting we will extend to him,
and with this we will greet his presence?! Instead, shame and
humiliation will surely cover our faces when he rebukes us to
our faces. What will we say, and how will we justify ourselves?!
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הֵיַא ?קָדַטְצִנ הַמו רֵבַדְנ הַמ !וניֵנָפ לַע ונֶחיִ כויֶ ש תֵ עָב
.ונֵדֲעַב בוט וציִ לְ מַיֶ ש ךָכ־לָכ םיִ טיִ לְ קַרְפו םיִ ציִ לְ מ חַקִנ
םיִ שְ קַבְ מ ונָא םיִ מָ תְבו תֶמֱאֶב םִ א !יַעֵרְו יַחַא ןֵכ לַע
,איִ בָנַה והָיִ לֵא תֶא ונָל חַלְ שִיֶ ש אוה־ךורָב־שודָקַהֵ מ
הָבוחַה וניֵלָע ,הָמִ לְכו הָ שוב ונֶגיִ שַ ת אלֶ ש ונָא םיִ צֵפֲחַו
םיִגיִ עְלַמַה הֶלֵאָכ םיִרָפְס ונֵ תושְרו וניֵ תָב ךותִ מ רֵ עָבְל
קיִ חְרַנ תונָציֵלְו קוחֹ ְ שו םיִ בָגֲע יֵרְפִ ס ןֵכְו ,םֵ שַה תַרותִ מ
רֶדיֵחְל םָנְ תִ ל וניֵלָע םיִנַטְ קַה וניֵנָב תֶאְו ,וניֵ תָב ךותִ מ
הָרוהְ טַה 'ה תַרות םֶהָמִ ע ודְ מְלִיֶ ש ,םיִרֵ שְכ םיִדְ מַלְ מִ ל ,רֵ שָכ
םֵלָכִנ אלְו שובֵנ אל זָאְו ,םיִנָפְלִ מ וניֵ תובֲא ודְ מָלֶ ש ומְכ
.איִ בָנַה והָיִ לֵא אובָיֶ שְכ
־תיֵבְל אובָל ךיִרָצ הָיָהֶ ש תֵ עָב ,וניִ בָא בֹ קֲעַיְב וניִ צָמ ןֵכְו
רָכֵנַה יֵהלֱא תֶא ורִ סָה" :)'ב :ה"ל תיִ שאֵרְב( ויָנָב לֶא רַמָא ,לֵא
ךָכ־רַחַאְו ,"םֶכיֵ תלְ מִ ש ופיִ לֲחַהְו ורֲהַטִהְו םֶכֲכֹ תְב רֶ שֲא
הָרוש הָ שודְ קַה ןיֵאֶ ש םושִ מ - "לֵא תיֵב הֶלֲעַנְו הָמוקָנְו"
תֶא רֵ עָבְנו וניֵכָרְד ןֵ קַ תְנֶ שְכ ,ונֵנַמְזִ ב ןֵכְו .הָאְ מֻט םוקְ מִ ב
־שודָקַהֵ מ שֵ קַבְל תֶמֱאֶב לַכונ ,ונֵכותִ מ הָריִ פְכַהְו הָאְ מֻטַה
הֶיְהִנ רֶ שֲאַכְו ,איִ בָנַה והָיִ לֵא תֶא ונָל חַלְ שִיֶ ש אוה־ךורָב
־שודָקַה ונָל חַלְ שִי יאַדַוְב זָא ,ותָאיִ ֻבְל םיִנָמֻזְ מו םיִנָכומ
.ןֵ מָא וניֵ מָיְב הָרֵהְ מִ ב קֶדֶצ לֵאוגַה תֶא אוה־ךורָב
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Where will we fnd our advocates and defenders who will
advocate good on our behalf?!
Therefore, my brothers and friends, if truthfully and
wholeheartedly we are requesting from HaKadosh Baruch Hu
that He send to us Eliyahu HaNavi and we don’t want humiliation
and shame to accompany us, then we have the responsibility to
destroy from within our homes and environment these books
that mock Hashem’s Torah, and so too we should distance
ourselves from books of romance, and ridicule, and mockery.
And regarding our young children – our responsibility is to place
them in a pure yeshiva with teachers who are G-d fearing, who
will teach them Hashem’s pure Torah just as our fathers learned
in years past, and only then we will not be humiliated and will not
be shamed when Eliyahu HaNavi comes.
So too did we fnd in the context of Yaakov Aveinu, at the time
when he had to go to Beit El he said to his sons (Beresheet 35:2)
“Remove the idol gods that are within you and purify yourselves,
and change your clothes,” and only then “we will get up and go
to Beit El” because Kedusha \ sanctity cannot co-exist in a place
of Tumah \ deflement. So too in our times when we correct our
lifestyles and destroy the deflement and the heresy from within
us then we can truly request of HaKadosh Baruch Hu to send to
us Eliyahu HaNavi, and at the time that we will be readied and
prepared for his arrival, then with absolute certainty HaKadosh
Baruch Hu will send us our Righteous Redeemer, quickly, in our
times, Amen.
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Ë ˜Œ¯Œ t
∫ÏÕ ‡À¯› Ÿ ˘œÈ ÏÃÏŸÎœÏ ‰À ÁÀΫ‰ ˙«„«‡ ¯À Ó⁄ ‡Ã Ó
הָאובְנו ,הָבְ תְכִנ תורודְל הָכְרְצֻהֶ ש הָאובְנ :ל"ַזַחְב אָ תיִ א
םיִ איִ בְנַה יֵרְבִד לָכְו .הָבְ תְכִנ אל תורודְל הָכְרְצֻה אלֶ ש
,ךֶרֹ צְו תוציִ חְנ הֶזיֵא םושִ מ ובְ תְכִנ הָמֵה ,ונֵלְצֶא םיִ אָצְ מִנַה
.ןָיְנִ עְו רָבָד הֶזיֵא םֶהֵ מ דֹ מְלִ ל וניֵלָעֶ ש
־ךורָב־שודָקַה רַמָאֶ ש הָעָ שְב ,)'ד :'ט לאֵ קְזֶחיִ ב( וניִ צָמ הֵנִ הְו
םיִ חָנֱאֶנַה םיִ שָנֲאָה תוחְצִ מ לַע וָ ת ָ תיִוְ תִהְו" :ךָאְלַמַהְל אוה
םיִ עָ שְרָה לַעְו ,'הָיִ חְ ת' לֶ ש וָ ת םיִ קיִדַצַה לַע ,"םיִ קָנֱאֶנַהְו
־תַדִ מ ליִ חְ תִהֶ ש ,).ה"נ תָבַ ש( ל"ַזַחְב אָ תיִ אְו ;'תומָ ת' לֶ ש וָ ת
־ךורָב־שודָקַה ביִ שֵהְו ?ולֵאֵ מ ולֵא ונַ תְ שִנ הַמ :ןֹ עְ טִ ל ןיִדַה
ןַעָט .ולְבִ ק אל וחִ מ םִ א ולִ פֲאֶ ש ,יַנָפְל ַעודָיְו יולָג :אוה
ביִ תְכ דָיִ מ ?יולָג יִ מ םֶהיֵנְפִ ל ,יולָג ךיֶנָפְל םִ א :ןיִדַה־תַדִ מ
לַע םַג הָאְצָי הָרֵזְגַהְו ,"ולֵחָ ת יִ שָדְ קִ מִ מו" :)'ו קוסָפ םָ ש(
.םיִ קיִדַצַה
15. In this regard please see a further elaboration on this subject in the Mazal
Elul English translation of the Chafetz Chayim’s ZT”L Likutei Amarim, 3
rd

chapter (produced and distributed by the Mazal Elul Congregation, 5772,
available from Z Berman Books).
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9
th
chapter
A statement on the subject of rebuking Jewish
society.
Chazal have said – Prophecy which is relevant to all generations
was written down (i.e., incorporated into Tanach), and prophecy
which was not necessary for future generations was not written
down. All of the words of the prophets that today are found
among us, they were written (i.e., preserved in Tanach) for
various important reasons and needs, and it is incumbent on us to
learn from them specifc lessons and teachings.
We fnd written (Yechezkel 9:4) at the time when HaKadosh
Baruch Hu said to the angel (Gavriel)
15
“Place a mark on the
foreheads of the men who sigh and moan…; on the Tzadikim
a mark of “to live” and on the Resha’im a mark of “to die.”
Chazal relate (Gemara Shabbat 55a) that the Attribute of Strict
Law began to prosecute the Tzadikim, charging – “What makes
this group any different than that group?!” HaKadosh Baruch Hu
responded – “It is revealed before Me that even if the Tzadikim
had rebuked the Resha’im they would not have accepted that
rebuke.” The Attribute of Strict Law answered – “Given that it is
revealed before You, but it was not revealed to them!” (meaning,
the Tzadikim didn’t even try to correct the behavior of the
Resha’im). Immediately following that it is written (Yechezkel
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לֶ ש וחֹ כ לודָג הָמַכ דַע הֶאְרִנ בֵ טיֵה ןֵנובְ תִנ רֶשֲ אַכְו
דַמָע אוה־ךורָב־שודָקַהֶ ש הָעָ ש הָ תואְבֶ ש ,ןיִדַה־תַדִ מ
הָלְ עַמ לֶ ש אָיְלַמָפ יֵנְפִ ל םֶהיֵלֲע דיִ עֵהְו םיִ קיִדַצַה ןיִ מיִ ל
ַעודַמ ,ןיִדַה־תַדִ מ ןַעָט רֶ שֲאַכְו ;םיִרומְג םיִ קיִדַצ םֵהֶ ש ולֶ ש
רַבָגְו ,ויָדָי ופַרְ תִנ לוכָיְבִ כ ,םיִ עָ שְרָל םיִ קיִדַצַה וחיִ כוה אל
.ןיִדַה־תַדִ מ
םיִדועְיַהְו םיִנָמיִ סַה לָכֶ ש םיִ אור ונָאֶ ש ,הֶלֵא וניֵ מָיְב הֵנִ הְו
ומְיַקְ תִנֶ ש טַעְ מִ כ ונֵקְדִ צ ַחיִ שְ מ תַאיִ ב יֵנְפִ ל אָרָמְגַב ורְ מֶאֶנֶ ש
Temple;’ Don’t read it as ‘from My Temple,’ \ (Hebrew – Mikdashi), rather
read it as ‘from My sanctifed ones’ \ (Hebrew – Mekudashi) – These are
the people who observe the entire Torah from Aleph to Taf (i.e., from ‘A’ to
‘Z’);” please see that reference.
17. Gemara Sotah 49b (top)
In the period preceding the coming of Mashiach, insolence will increase
and costs will soar,
The vine will yield its fruit, yet wine will be costly.
The government will turn to heresy and there will be no rebuke.
The meeting place will be used for harlotry.
The Galil will be destroyed and the Galvan will be desolate.
People who live on the border will wander from town to town and they will
not be comforted.
The wisdom of the Chachamim will decay.
Those who fear sin will be despised.
Truth will be absent (truthful men will be forced to fee the towns and
subsist in small groups [focks]).
Children will insult their elders.
Old people will stand in homage before children.
A son will deride his father.
A daughter will rise up against her mother and a bride against her mother
in law.
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9:6) “I will begin (the judgment) from My temple, and the decree
was also pronounced on the Tzadikim.”
16
As we think carefully about this we will understand how far
reaching is the power of the Attribute of Strict (Unmerciful) Law,
that at the very same time that HaKadosh Baruch Hu was standing
at the right side of the Tzadikim to advocate for them in front of
His Heavenly Court, that these men were completely righteous,
nevertheless, when the Attribute of Strict Law prosecuted them –
namely, “Why didn’t the Tzadikim reprimand the Resha’im” - it
is as if to say that His hand weakened, and the Attribute of Strict
\ Unmerciful Law was triumphant.
Now, in these days of ours, when we see all of the signs and
manifestations that are mentioned in the Gemara describing the
days that precede the arrival of our righteous Mashiach, virtually
all of them have come true,
17
and it is crystal clear that these times
are “the footsteps of Mashiach” (i.e., the end of the Exile and the
arrival of our Mashiach and the Geulah). Even though we don’t
16. Quoting from the Mazal Elul English translation of the Chafetz Chayim’s
Likutei Amarim, 3
rd
chapter – “A Statement on the Subject of Rebuke”:
Chazal have said (Gemara Shabbat 55a) “There has never been a good
decree that emerged from the ‘mouth’ of HaKadosh Baruch Hu that was
subsequently reversed, except for this one time, as is written in Sefer
Yechezkel (9:4): Hashem said to him (to the angel Gavriel) – ‘Go and
roam through the city, the city of Yerushalayim, and place a mark on the
foreheads…’ HaKadosh Baruch Hu said to Gavriel – ‘Go and place a
mark on the foreheads of Tzadikim in order that the angels of annihilation
will have no power over them, and place a mark of blood on the foreheads
of Resha’im in order that angels of annihilation will have full power over
them.’ The Attribute of Strict Justice said before HaKadosh Baruch Hu
– ‘Ruler over the Universe, what makes these any different than these?’
Hashem answered (lit., He told her) ‘These are absolute Tzadikim and these
are absolute Resha’im.’ She said to Him – ‘Ruler of the Universe, they (the
Tzadikim) had the opportunity to rebuke them (the Resha’im) and they did
not rebuke them.’ He said to her – ‘It is revealed and known before me that
if they did rebuke them, they would not accept their reprimand.’ She said
to Him – ‘Given that it is known before you, but who revealed it to them?!’
Immediately thereafter it is written ‘I will begin [the judgment] from My
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ףַאְו ;אָחיִ שְ מִד אָ תְבְ קִ ע הָמֵה הֶלֵא וניֵ מָיֶ ש רורָבו ,םָלֻכ
.אובָי אוב יאַדַוְב לָבֲא ,ותָאיִ ב ןַמְז רורֵבְב עַדֵנ אלֶ ש
ןיֵאֶ ש ,וניֵלָע וגְרְ טַקְיֶ ש םיִניִ טְ שַמו םיִגְרְ טַקְ מ םָנְ שֶי יאַדַוְבו
ליִ חְ תַי יאַדַוְבו ,ונֵ קְדִ צ ַחיִ שְ מ תַאיִ בְל ןִיַדֲע םיִ אָכַז ונָא
אל ַעודַמ ,םיִ מָכֲח־יֵדיִ מְלַ תַה לַע ןֵכ־םַג ןֹ עְ טִ ל ןיִדַה־תַדִ מ
?הָרְזֶעְל סונָנ יִ מְל ?זָא הֶ שֲעַנ הַמ ,םָרוד יֵ שְנַאְל וחיִ כוה
ודָיְב הֶיְהִי אל לוכָיְבִ כ ומְצַעְב אוה־ךורָב־שודָקַה ולִ פֲא
.ליֵ עְל רַכְזִנַכְו ןושאִר תִיַב ןַמְזִ ב הָיָהֶ ש ומְכו ,ַעיִרְכַהְל
ריִ עָו ריִ ע לָכְבֶ ש םיִ מָכֲח־יֵדיִ מְלַ תַה ,יַעֵרְו יַחַא ןֵכ־לַע
לֵאָרֹ ְ שִי ןומֲה תֶא זֵרָזְלו ַחיִ כוהְל תאֹ זַה הָוְצִ מַה םֶכיֵלֲע -
םיִנָיְנִ ע לַע לֵאָרֹ ְ שִי לַלְכ תֶא זֵרָזְל ךיִרָצ רֵ תויְבו ,הָבושְ תִ ל
,הָ שודְ קַה ונֵ תָרותְב ונֵ תָנומֱאֶל תודוסיִו םיִרָקִ ע םֵהֶ ש ,ולֵא
,לֵאָרֹ ְ שִי־יֵנְב וניֵחַאְל זֵרָזְל - םִיַמָ ש תוכְלַמ לֹ ע תַלָבַק :םֵהְו
םֵה םיִ טָעומ םיִ בַרָה וניֵ תונוֲעַבֶ ש ,ונֵ מַע יֵריִ עְצִ ל טָרְפִ בו
will be like the face of the dog, the truth will be absent – as it is stated,
and those who turn away from evil will be considered as foolish (Yeshaya
59:15).
The son of David will not come until the entire kingdom reverts to heresy.
(Devarim 32:36) For Hashem will judge His people (He will bring the
Geulah) when He sees that the power of evil is growing and no one is being
protected or helped.
The son of David will not come until informers have become numerous.
Until the students of Torah have become few.
Until the perutah has gone from the purse.
Until the Jews have despaired of Geulah.
Until the petty government has ceased from Israel.
Until the society is either entirely virtuous or entirely guilty.
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know precisely the time when he will arrive, but with absolute
certainty he will come. Yet assuredly there are prosecutors and
antagonists who will prosecute against us arguing that we are not
yet deserving of the arrival of our righteous Mashiach, and with
certainty the Attribute of Strict Law will also begin to prosecute
against the Talmidei Chachamim – “Why didn’t they chastise the
people of their generation?” – At that point what will we do?
Who should we run to for help? Even HaKadosh Baruch Hu
Himself, as if to say will not be able to respond to the charges
against the Tzadikim, as this was the case in the epoch of the
destruction of the First Temple, as mentioned above.
Therefore, my brothers and friends – the Talmidei Chachamim in
each and every city – it is your responsibility to fulfll the mitzvah
of the Torah and rebuke and exhort the people to return and do
Teshuvah, and especially to exhort the Jewish People in regard
to these subjects which are the fundamentals and pillars of our
faith in Hashem and in His holy Torah, namely in the acceptance
of the absolute sovereignty of HaKadosh Baruch Hu (lit., the
acceptance of the yoke of the Kingdom of Heaven), to encourage
our fellow Jews, and in particular the youth of our Nation – that
because of our many sins the ones who pray appropriately every
A man’s enemies will emerge from his own family.
The face of the generation will be like the face of a dog.
A son will not be ashamed in the presence of his father.
Then upon whom can we depend? Upon our Father in Heaven.
(Gemara Sanhedrin 97a, 97b, 98a) (in part)
In the generation when the son of David will come, the number of Torah
Scholars will diminish, and as for the rest of the people, their eyes will
become worn out from their grief and anxiety. Numerous troubles and
harsh decrees will be constantly appearing anew, before the frst trouble is
over the second one will appear…
Rebbe Yehudah says - in the generation when the son of David will come,
The meeting house will be used for licentiousness, the Galil will lay waste,
the Gavlan will be desolate, the people of the border will wander from
town to town and will not be granted any favor, the wisdom of scholars
will decay, those who fear sin will be despised, the face of the generation
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תַוְצִ מ אָליֵ מִ מ םיִ לְ טַבְ מו ,יואָרָכ םוי לָכְב םיִ לְלַפְ תִ מֶ ש
אוה־ךורָב־שודָקַה לַע ונָא םיִדיִ עְ מֶ ש תואָה אוהֶ ש ,ןיִ לִ פְ ת
.תומָלועָה לָכְב ַחיִגְ שַמַה ,דָחֻיְ מו דיִ חָי אוהֶ ש
.יואָרָכ תָבַ שַה תַריִ מְ ש לַע זֵרָזְל דֹ אְ מו דֹ אְ מ םיִ כיִרְצ ןֵכְו
םַג אָלֶא ,תָבַ שַה תֶא ורְ מְ שִי םָמְצַעְב תובָאָהֶ ש אָקְוַד ואָלְו
־יֵנְב תונוֲע יִ כ ,ולְלַחְלִ מ תָבַ שַה תֶא ורְ מְ שִי ותיֵב־יֵנְב לָכ
לֵלַחְלִ מ םֶהיֵנְב תֶא ועְנְ מִי אל םִ א תובָאָה לַע ולוחָי ותיֵב
הָ תַא" :תָבַ ש תַוְצִ מְב הָרותַה הָריִהְזִה םָנִ חְל אלְו .תָבַ שַה תֶא
ךיִרָצ םַג .תווְצִ מַה לָכְב ןֵכ ןיֵאֶ ש הַמ ,טָרְפִ ב "ךֶ תִ בו ךְנִ בו
דֹ אְ מ ץַרְפִנֶ ש ,הָחָפְ שִ מַה תַרֳהָט ןַיְנִ ע לַע זֵרָזְלו ַחיִ כוהְל
םָניֵא לֵאָרֹ ְ שִי־יֵנְב וניֵחַאֵ מ הֵבְרַהֶ ש ,םיִ בַרָה וניֵ תונוֲעַב
.תָדַכ הֶזָב םיִרָהְזִנ
לָכְבֶ ש םיִ מָכֲח־יֵדיִ מְלַ תַה לָכ לַעֶ ש ,לודָג רָקִ ע ונְ שֶי דוע
רֵ שָכ 'רֶדֶח' הֶיְהִי ריִ עָו ריִ ע לָכְבֶ ש אוהְו ,ןֵ קַ תְל ריִ עָו ריִ ע
,הָרותַה ךֶרֶדְב רֵ שָכ ךונִ חְב םיִנַטְ קַה וניֵנָב וכְנַחְ תִי ובֶ ש
םוש ןיֵאֶ ש תוניִ מו הָריִ פְכ םיִ אֵלְ מַה הֶלֵאָכ 'םיִרָדֲח'ַב אלְו
בָאָה לַע לודָג בויִ ח אוה תֶמֱאֶבו .הָרותַה יֵדומִ לְל רֶכֵז
בותָכ הֶז בויִ חְו ,'ה ךֶרֶד ונְב תֶא דֹ מְלִ ל תואְרִ ל ומְצַעְב
תַלָבַק תַ שָרָפ איִהֶ ש ,עַמְ ש־תַאיִרְ ק לֶ ש הָנושאִר הָ שָרָפְב
תוכְלַמ לֹ ע רֶדֶגְב סַנְכִנ םיִנָבַה דומִ לֶ ש ,םִיַמָ ש תוכְלַמ לֹ ע
תַלָבַק איִהֶ ש ,עַמְ ש־תַאיִרְ ק לֶ ש הָיִנְ ש הָ שָרָפְב םַגְו ,םִיַמָ ש
.תוְצִ מ לֹ ע
־שודָקַה ול רַמָאֶ ש ,)ט"י-ז"י :'ג קֶרֶפ( לאֵ קְזֶחיִ ב ביִ תְכ הֵנִ הְו
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day are very small in number - and as a result they automatically
are not observing the mitzvah of Tefllin, which is a sign that we
are attesting that HaKadosh Baruch Hu is One, and there is no
other, and that He alone guides all of the universes.
And so too they must very, very much arouse the public
regarding the proper observance of Shabbat, and not only the
fathers themselves should observe Shabbat, rather, the members
of their households should also observe Shabbat and not profane
it, because the sins of the household will accrue to the fathers if
they don’t stop their children from desecrating the Shabbat. It is
not for no reason that the Torah warns us specifcally in regard
to the mitzvah of Shabbat (Shemot 20:9) “you, and your sons,
and your daughters,” as this admonition is something we do not
fnd among all of the other mitzvot. They must also rebuke and
arouse them on the subject of family purity (to observe all the
laws of Niddah and Mikveh) – which because of our many sins
has become very extensively desecrated, as many of our fellow
Jews are not careful to observe them as proscribed by the halacha.
Moreover, there is another basic principle which is incumbent
on the Talmidei Chachamim of each and every city to remedy,
namely, that every single city must have a Torah-observant
school for young children in which they will be given a “Kosher”
education in the way of Torah, and not like those schools that are
flled with heresy and denial of G-d, where there is no semblance
of Torah learning. In reality there is a very great obligation on
the father himself to see to it to teach his son the way of Hashem
(i.e., Torah and mitzvot). This obligation is written explicitly in
the frst paragraph of the Kriyat Shemah, which is the paragraph
declaring the acceptance of the absolute sovereignty of Hashem,
and the education of one’s children is included in the scope of
the acceptance of the absolute sovereignty of Hashem. It is also
mentioned in the second paragraph of the Kriyat Shemah which
a declaration of the acceptance of the yoke of mitzvot.
It is written in Sefer Yechezkel (3:17) HaKadosh Baruch Hu said
to him – “I have placed you as a seer (a prophet) for the Jewish
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הָ תַאְו ,'וגְו לֵאָרֹ ְ שִי תיֵבְל ךיִ תַ תְנ הֶפֹ צ" :אוה־ךורָב
אוה ,הָעָ שְרָה וכְרַדִ מו ועְ שִרֵ מ בָ ש אלְו עָ שָר ָ תְרַהְזִה יִ כ
םָ ש( ביִ תְכ ךֶפֶהְלו ."ָ תְלַצִה ךְ שְפַנ תֶא הָ תַאְו תומָי ונוֲעַב
ָ תְרַבִד אלְו ותְרַהְזִה אלְו תומָ ת תומ עָ שָרָל יִרְ מָאְב" :)ח"י
ומָדְו תומָי ונוֲעַב עָ שָר אוה ,הָעָ שְרָה וכְרַדִ מ עָ שָר ריִהְזַהְל
םוקְ מִ ב הֶפוצ רֶדֶגְב אוה םָכָח־דיִ מְלַ ת לָכְו ."שֵ קַבֲא ךְדָיִ מ
לֵ שַרְ תִ מ םִ א םולָ שְו סַחְו ;'ה ךֶרֶד תֶא םָעָל ַחיִ כוהְל ,איִ בָנַה
גָלְפֻמֶ ש יִ מ לָכ ,הֶלֵא וניֵ מָיְבו .דֹ אְ מ לודָג ונוֲע ,הֶזָב
אלְו ,הֶז ןָיְנִ עְל םָכָח־דיִ מְלַ ת אָרְ קִנ ,ַחיִ כוהְל ודָיְבו הָרותַב
אלֶ ש םָכָח־דיִ מְלַ ת לָכ לַעְו .הָרותַב לודָג ןואָג הֶזָל ןַניֵ עָב
תַעַדָל ויָלָע יִ כ ,דָי ־רַחַאְלִ כ ןָיְנִ עָה תוחְדִ לְו הֶזָב לֵצַעְ תִהְל
־תַדִ מִ מ לֵצָנִהְל הֶצורָה לָכְו .הֶז לַע עַבָ תִיְו אוה ושְפַנְב יִ כ
תֶא זָאְו ,לֵאָרֹ ְ שִי ןומֲהַל זֵרָזְלו ַחיִ כוהְל ויָלָע ,הָ שָקַה ןיִדַה
.אָבַבו הֶזָב בוט ול הֶיְהִיְו ,ליִ צִה ושְפַנ
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people (lit., for the House of Israel). And now that you warned
the Rasha and still he did not return back from his evil and from
his evil lifestyle, he will die as a consequence of his sin, and
you – in rebuking this Rasha – have saved your soul.” In an
opposite sense, it also is written (Yechezkel 3:18) “When I say
to the Rasha he will surely die, and you did not warn him, and
you did not speak to the Rasha to warn him to turn away from his
evil lifestyle, he is a Rasha, and he will die as a result of his own
sin, and I will avenge his death on you.” Every Talmid Chacham
is in the category of a “seer,” and in that capacity he takes the
place of a prophet in order to encourage the nation to follow in
the way of Hashem. G-d forbid if he will be lazy in this regard
his sin is exceedingly great! Nowadays, whoever is outstanding
in Torah and has the ability \ and has the authority to rebuke is
called a Talmid Chacham in this regard, and it is unnecessary for
this purpose for him to be a great sage in Torah. It is incumbent
for every Talmid Chacham not to be lax in this regard, and not
casually dismiss this obligation, as he must understand that he is
placing his soul at risk and he will be called to account for this.
Anyone who wants be saved from the harsh judgment of strict
law has a responsibility to rebuke and arouse \ urge the broad
spectrum of the Jewish people in these matters, and in so doing
he will have saved his soul, and it will be good for him (in this
world) and there (in Olam Haba).
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,םיִ צוחְנ םיִנָיְנִ עְו תוגָהְנַה ןאָכ בֹ תְכִ ל ץוחָנְל יִ תאָצָמ יִנְנִ ה
.תוביִ שְיַה יֵ שאָרְל ןֵהְו ,םיִנָבַרָהְל ןֵהְו ,לֵאָרֹ ְ שִי־לַלְכִ ל ןֵה
הַמ םֶהֵ מו ,םיִ שודְ קַה םיִרָפְסַב יִ תיִ אָרֶ ש הַמ םֶהֵ מ הֵבְרַה
רָבָעֶה רודְבְ ש םיִנָבַרָה יֵלודְגִ מ םָ תוציִ חְנ לַע יִ תְ עַדונֶ ש
הָלִהְ ת יִ כ ,ןויָסִנַה יִ ל הָרוהֶ ש הַמ הֵבְרַהְו ,הֶזַה רודַבֶ שְו
תואְרִ ל יַיַח יֵ מיִ ב יִדָיְב קֵפִ ס הָיָהְו ,יִ תְבַ שְו יִ תְנַקָז רָבְכ לֵאָל
.לֵאָרֹ ְ שִי־לַלְכִ ב םָנְ קַ תְל םיִ צוחְנ םיִנָיְנִ ע הָמַכ לַע ןֵנובְ תִהְלו
.םֵ שַה רֶזֵ עְב יִ ליִ חַה והֶזְו
ÌÈœtœ ÚŸÒ ß «·» ¨ÏÕ ‡À¯› Ÿ ˘œÈ ÏÃÏŸÎœÏ Æ‡
םַג ,וכְרַד יִ פ לַע רַעַנַל ךֹ נֲח" :)'ו :ב"כ( יֵלְ שִ מְב ביִ תְכ )א
ךֵנַחְל ךיִרָצ בָא לָכ :ורואֵב ."הָנֶמִ מ רוסָי אל ןיִ קְזַי יִ כ
דַע ,ויָרועְנִ ב ודועְב תווְצִ מַבו הָרותַב הָגָרְדַהְב ונְב תֶא
וכְפַהְ תִיֶ ש דַע ,ךָכ־לָכ לֵגְרֶה תווְצִ מַהְו תודִ מַה ול ויְהִיֶ ש
הֶ שָק הֶיְהִי אל ןיִ קְזַי יִ כ םַג יִ כ הֶזָב ַחיִוְרַיְו .יִנֵ ש עַבֶטְל ול
.םֶהָב לַגְרֻה רָבְכ יִ כ ,תווְצִ מַה םויִ קְו תודִ מַה ןָ תוא םֵיַקְל ול
בֹ שֲחַי אל ,ונְב ךונִ חְב אוהְד־לָכ בָאָה לֵ שַרְ תִיֶ ש הַמ לָכְו
ןורָסִ חַה אָלֶא ,רָצָק ןַמְז הֶזיֵאְל קַר ןורָסִ חְו דֵסְפֶה והֶזֶ ש
גיִ שַהְל ךָכ־רַחַא הֶצְרִי םִ א ולִ פֲאַו .ויָיַח יֵ מְי לָכְל ול רֵאָ שִי
הֶיְהִיְו ,הֶזָב לַגְרֻה אל יִ כ רָבָדַה ול הֶ שְ קִי ,ול רֵסָחֶ ש הַמ
תֶא ליִגְרִה םיִ מָעְפִ ל ,אָבַרְדַאְו .שָדָחֵ מ הֶזָב לֵגַרְ תִהְל ךיִרָצ
.ןושאִרָה ולֵגְרֶה רֹ בְ שִ ל ול הֶיְהִי הֶ שָקֶ ש דַע ךֶפֶהְל ומְצַע
תווְצִ מַה םויִ קְו תודִ מַהְו תודֲהַיַה טַעְ מ יִ כ תַעַדָל בָאָה לַעְו
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I fnd myself compelled to write here on issues of appropriate
behavior and on several important topics that address the general
public, the rabbis and the heads of yeshivot. Many of these
topics I’ve seen in our holy books, and I was made aware of
the importance of some of them by our Torah sages of the past
and present generation. Much of this was taught to me by life’s
experiences since it is with praise to G-d that I’ve reached old
age, and during my life I had the opportunity to see and ponder
many of these essential topics, and to remedy them within the
Jewish people. This is the task I’ve embarked upon with the help
of Hashem.
[1] An address concerning the general Jewish public – there
are six parts in this section:
‘(1) It is written in Mishle (22:6) “Educate the child to the level
of his maturity, and so when he becomes old he will not veer
away from it.” The explanation is a follows: Every father must
educate his child incrementally in the way of Torah and mitzvot
while the child is still young to the point where he will become
so accustomed to these character traits and mitzvot that they will
become second nature to him. In so doing the child will have
further gained, in that as he matures and grows older it will not
be diffcult for him to practice these character traits and fulfll
the mitzvot since he has become accustomed to them. A father
should not look upon any minor lapse in his son’s education
as being merely a short-term loss and defciency, rather, the
defciency will remain with his child all of his life. And even if
later on the son will attempt to make up that loss and correct that
defciency he will fnd it hard to accomplish this change because
he was never accustomed to that character trait or mitzvah, and
now he will have to acquire this new behavior. Sometimes he will
have already trained himself to behave in a way that is directly
contrary to the way of the Torah, which will make it very hard for
him to change his nature and acquire this new behavior until it
becomes second nature to him. The father must understand that
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לֵדַ תְ שִהֶ ש ויִ בָאְל תודוה ןֵכ־םַג הֶז אלֲה ,ומְצַעְב םֵיַקְ מֶ ש
.ויָרועְנִ מ ודועְב הֶז לַע
רוהָט ךונִ ח גיִ שַי ונְבֶ ש תואְרִ ל םָדָאָה קֵזַחְ תִי דֹ אְ מ דֹ אְ מ )ב
םיִנָפְלִ מ וניֵ תובֲא וגֲהָנֶ ש ומְכו ,תווְצִ מַהְו הָרותַה תַעיִדיִ ב
־לַע ויְהִיֶ ש ,י"ִ שַרְו שָמֻח םֶהיֵנְב תֶא דֵ מַלְל ךונִ חַה ךֶרֶדְב
.ותָרותְלו 'הַל ןָמֱאֶנ יִדוהְי הֶז יֵדְי
'הַב הָנומֱאָה תֶא ונְבִ ב שיִרְ שַהְל יִ תִ מֲאָה ךֶרֶדַה הֵנִהְו )ג
אוה תווְצִ מַה םויִ קְל דֵרָחְו אֵרָי ונְב הֶיְהִיֶ שְו ,ותָרותְבו
ןֶדֵ ע־ןַג שֵיֶ ש ,ול ריִ בְסַיְו דיִ מָ ת ונְב םִ ע םָדָאָה רֵבַדְיֶ ש
,ויָ תווְצִ מ יֵרְ מושְו םֵ שַה יֵדְבַעְל דָחֻיְ מַה אובָל דיִ תָעֶל םָלועָב
יִ אֶ ש ,יִ תִ מֲא ,יִ חְצִנ ,לודָג גונֲעַ ת אוה ןֶדֵ ע־ןַגַה גונֲעַ תֶ שְו
תַחַא הָעָ ש הָפָי :'ד קֶרֶפ תובָאְב אָ תיִ אְדִ כ ,רֵאָ תְל רָ שְפֶא
,ךֶפֶהְלו .הֶזַה םָלועָה יֵיַח לָכִ מ אָבַה םָלועָב ַחור־תַרֹ ק לֶ ש
םיִ מָעְפ םיִ שִ ש אוהֶ ש ,דֹ אְ מ אָרונ שֵא אוהֶ ש םֹ נִהיֵג שֵי
דַעְב םָדָאָה ןִ מ ַעֹ רְפִ ל ןָכומַה םוקָמ אוהְו ,ונָלֶ ש שֵאֵ מ הֶ שָק
.ויָ תווְצִ מ םויִ ק תַעיִנְ מו םֵ שַה תַרותִ מ ולוטִ ב
םֶהֵ מֶ ש ,דומְלַ תַבֶ ש תודָגַאָה דומִ לְב ונְב תֶא ליִגְרַי ןֵכְו
םָלועָה אֵרוב ,אוה־ךורָב־שודָקַה תַלֻדְג ריִ כַיְו הֶאְרִי
רַעַנַה שֶפֶנ לַע דֹ אְ מ םיִ לֲעופַה םיִרָבְד הָמֵהֶ ש ,וגיִהְנַמו
תובוט תודִ מ תודָגַאָב אָצְ מִי ,הֶזִ מ ץוחְו ;ויָרועְנִ ב ודועְב
ןֵכ־םַג לֵגַרְ תִהְל ונְב לַע קָזָח םֶ שֹ ר הֶֹ שֲעַיֶ ש ,ץֶרֶא־ךֶרֶדְו
.ועְבִ טְו וגְזִ מ יִ פְל תודִ מַה ןִ מ הָדִ מ הֶזיֵאְב
רֶפֵס־יֵ תָב דֹ אְ מ ובַר הֶלֵא וניֵ מָיְב ,םיִ בַרָה וניֵ תונוֲעַב )ד
שָמֻחַה םוקְ מִ ב .תוניִ מו הָריִ פְכ םָ ש םיִדְ מולַה ,הֶלֵאָכ
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the small amount of his own Judaism, and his own behavioral
character traits and observance of mitzvot that he himself fulflls,
is all thanks to his own father who worked to inculcate his son
with those values when he was a child.
‘(2) A man must very, very much strengthen himself to see to it
that his son absorbs an education that is pure in his knowledge of
Torah and mitzvot, just as our fathers behaved in educating their
sons and taught them Chumash with Rashi’s commentary, that in
so doing they will be loyal Jews to Hashem and His Torah.
‘(3) The true way for a father to inculcate his son in faith in
Hashem and His Torah in order that his son will be fearful and
meticulous in the fulfllment of the mitzvot is - that the father
should talk to his son repeatedly and explain to him that there is
a Gan-Eden in the world, in the Coming Future which is reserved
exclusively for those who serve Hashem and guard His mitzvot.
The pleasure of Gan-Eden is an extreme pleasure, eternal and
true, something that is impossible to describe, as brought down
in Mishnayot Avot in the 4
th
chapter: “One moment of pleasure in
Olam Haba is more pleasurable than anything experienced in life
in this world.” And in an opposite sense – there is a Gehinnom,
which is an awesome fre which is sixty times more intense than
our fre. Gehinnom is a place designated to exact payment from
man for his not learning Hashem’s Torah and his holding back
the fulfllment of his mitzvot.
So too should this father accustom his son to learn the Agadot
of the Talmud, that from them he will see and understand the
greatness of HaKadosh Baruch Hu, the Creator of the World who
is the One who guides every aspect of it. These are the things
that very much infuence and make an impression on the soul
of a child while he is still young. Apart from this, within these
Agadot one will learn fne character traits and social ethics which
will make a strong impression on his son to also accustom him in
fne character traits based on his temperament and nature.
‘(4) Because of our many sins, nowadays very many of these
kinds of schools have proliferated that teach heresy and non-
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ÌÈÈÁ ıÙÁ
χ¯˘È ˙È· ¯ÙÒ
,הָרותַה יֵרופִ ס קַר םיִ אָצְ מִנ םֶהָבֶ ש ,הֶלֵאָכ םיִרָפְס ואיִ צְ מִה
וקיִ תְ עֶה הֶלֵאָה םיִרופִ סַה תֶא םַגְו .הָלֻכ הָרותַה לָכ םֶהָל הֶזְו
- תיִרָקִ עָה הָמָ שְנַה תֶא םֶהֵ מ ולְ טָנְו ,ַחיֵרָו םַעַט אלְב
,אָמְלָעְב םיִרופִ ס ומְכ ורֲאְ שִנְו ,םֶהָב ןופָצַה רוהָטַה ןויְ עַרָה
.לָלְכ םוקיִ תְ עֶה אלְו םֶהָל וזָב תווְצִ מַהְו הָרותַה יֵניִד לָכְו
תוניִ מו הָריִ פְכ םיִ אֵלְ מ הָמֵה םָ ש םיִדְ מולַה םיִרומַה םַגְו
תֶא לַאְ שֶא הֵנִהְו .הָמָר דָיְב לֵאָרֹ ְ שִי־יֵנְב יֵ שְדָק םיִ לְלַחְ מו
רֶפֵס־יֵ תָבְב דֹ מְלִ ל םֶהיֵנְב תֶא םיִ חיִנַמַה םיִרוהַה םָ תוא
אלֲה ,הֶזָכ ךונִ חֵ מ םֶהיֵנְבִ מ תווַקְל םיִ לוכְי הָמֵה הַמ :הֶלֵאָכ
,לֵאָרֹ ְ שִי יֵנְבִ ל שודָקַה לָכְל םיִזַבְ מ ,םיִזֲחופו םיִ קיֵר ורֲאָ שִי
תַרותִ מ לָלְכ הָעיִדְי םֶהָל הֶיְהִי אלֶ ש ,ובְ שָחֵי םיִרְכָנ יֵדְלַיְכו
?םָ תיִרֲחַא הֶיְהִי הַמו ,םיִ טָפְ שִ מַהְו םיִ קֻחַה ,םֵ שַה
לודָג רֵ תויַה בֵהואָהְו דיִדָיַה אוה בָא לָכ אלֲה ,דועְו )ה
ַחור תַחַנ תואְרִ ל אוה ונוצְרו ושָקֻבְ מ לָכְו ,ונְבִ ל םָלועָב
ןָטָקַה ונְבִ ל הֶכַי דָחֶא םִ א אלֲה :יִ ל אֶלֶפ ןֵכ־םִ אְו .ויָנָבִ מ
הֶזָב ולִ אְו ,הֶז רובֲע הָאְנֹ ִ ש ול רֹ טִי ,הָנַטְ ק הָאָכַה ולִ פֲא
ךֵנַחְ תִ מ אוהְו ,הֶלֵאָכ רֶפֵס־יֵ תָבְב דֹ מְלִ ל ונְב תֶא ַחיִנַמֶ ש
ןַמְזַה ךֵ שְ מֶהְב הֶז יֵדְי־לַע הָֹ שֲעַנֶ ש ,תובְזוכ תועֵדְו תוטיִ שְב
ףוסְו ,הָרותַה תווְצִ מְב טֵ עובו הָלֻכ הָרותַה לָכְב רֵפוכְל
־תַחַנ הֶזיֵא הֶזָכ ןֶפֹ אְבו ,ומִ אְו ויִ בָא תֶא םַג הֶזַבְ מֶ ש רָבָדַה
ומְצַעְב אוה אל םִ א ,הֶז לָכ ול םַרָג יִ מו ?ונֶמִ מ גיִ שַי ַחור
!הֶזָכ ךונִ חְב וכְנִ חֶ ש
תֶא ַחיִנַהְל אלֶ ש ורֲהָזִהְו ורֲהָזִה ,יַעֵרְו יַחַא ןֵכ־לַע )ו
םֶכְדֶיְב םיִדְבַאְ מ םֶכְנִהֶ ש ,הֶלֵאָכ רֶפֵס־יֵ תָבְל תֶכֶלָל םֶכיֵנְב
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belief in Hashem. Instead of Chumash they have created the
kinds of books which contain only bible stories which they
consider to be the sum total of the Torah. Also, these stories that
they have copied impart no values or purpose; they emasculate
the very soul – the pure essence residing within the Torah,
and what remains is nothing more than a pointless story; they
despised all of the laws of the Torah and the mitzvot and they
did not print them at all. Also, the teachers in those schools are
themselves flled with heresy and apostasy, and they profane with
an arrogant contempt of Torah all of the things that are holy to the
children of Israel. I ask of the parents who allow their children
to learn in these schools - What can they hope to see from their
children with this kind of education?! These children will remain
empty and lowly, and will despise everything that is holy to the
Jewish people. They will be considered as being no different
than Gentiles since they have no knowledge at all of Hashem’s
Torah, or its statutes, or its laws. What will be their end?!
‘(5) Moreover, every father is the one person who cherishes and
loves his son more than anyone else in the world. His entire
goal and desire is to derive pleasure from his children. That
being so, I am astonished; If someone were to hit his young son,
even a light blow, he would harbor hatred against him because of
that. Yet this very same father who sends his children to learn in
these kinds of schools is in fact educating his children with false
ideologies and knowledge that are lies, and as time goes on these
children will repudiate the entire Torah and will rebel against the
Torah’s mitzvot. In the end this child will come to also despise
his father and mother. In this framework, what kind of pleasure
can this parent take from his child?! And who was the cause of
all of this if not the father himself, who educated his child with
this education.
‘(6) Therefore my brothers and friends be extremely careful not
to allow your children to go to these kinds of schools because in
so doing you actively destroy your children and in the end you
yourselves will be flled with remorse. Rather, you should work
to educate your children in the way of Torah and mitzvot just as
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ÌÈÈÁ ıÙÁ
χ¯˘È ˙È· ¯ÙÒ
ולְדַ תְ שִה אָלֶא ,הֶז לַע וטְרָחְ תִ ת ףוסַבְלֶ ש ,םֶכיֵנְב תֶא
וגֲהָנֶ ש ומְכו ,תווְצִ מַהְו הָרותַה ךֶרֶדְב םֶכיֵנְב תֶא ךֵנַחְל
יִ לֵאְרְ שִיַה שיִ א תַוְ קִ ת לָכ יִ כ אָנ ורְכִז .םיִנָפְלִ מ וניֵ תובֲא
תוכְזִ בו ,ותָרותְלו 'הַל םיִנָמֱאֶנ םיִדוהְי ויָנָב ורֲאָ שִיֶ ש אוה
הֶזָב בוט םֶכָל הֶיְהִיְו ,םֶכיֵנְבִ מ ַחור־תַחַנ תואְרִ ל וכְזִ ת הֶז
.אָבַבו
ÌÈœtœ ÚŸÒ ß‚ «·» ¨˙«·Èœ ÷ŸÈà ‰ „à ÚàÔÃÈŸœ Ú Æ·
יֵלודְג םיִנָבַר הֵבְרַה יִ פ־לַע דֵסַיְ תִנֶ ש םיִנָ ש שלָ ש הֶז הֵנִ ה
יִדיִ חְיַה דוסְיַה אוהֶ ש ,"תוביִ שְיַה דַעַו" םֵ שְב רָסומו הָרות
הֶז ןָיְנִ ע לַע םַגְו ,תוטָעומַה תושודְ קַה תוביִ שְיַה םויִ קְל
.אָ תְלִ מ הֵב אָמיֵא
ךורָבֶ ש יֵנְפִ מ ,רֵ עַ שְל ןיֵא איִה תאֹ זַה הָוְצִ מַה תוכְז לֶדֹ ג )ז
הָוְצִ מ לָכְו ,תומוקְ מ הֵבְרַהְב תאֹ זַה הָדובֲעָה הָבֲחַרְ תִנ םֵ שַה
ביִ תְכִדְכ ,דֹ אְ מ הָלודְג הָ תוכְז - םיִ בַר יֵדְי־לַע תיֵ שֲעַנַה
הָבָבְר םֶכִ מ הָאֵ מו הָאֵ מ הָ שִ מֲח םֶכִ מ ופְדָרְו" :)'ח :ו"כ אָרְ קִיַו(
:םָ ש ץֵרָ תְ מו ?ןובְ שֶחַה אוה ךָכ יִ כְו :י"ִ שַרְב ךיִרָפו ."ופֹ דְרִי
ןיִ שועָה ןיִ בֻרְ מִ ל הָוְצִ מַה תֶא ןיִ שועָה ןיִ טָעומ הֶמוד וניֵא
תֶא םיִ מְיַקְ מַה םיִ שָנֲאָה ובַרְ תִיֶ ש הָמַכ לָכְו .הָוְצִ מַה תֶא
תורָצַהֶ ש ,הֶלֵא וניֵ מָיְבו .רֵ תוי הָלודְג הָוְצִ מַה תוכְז ,הָרותַה
הָבֻרְ מ ותָלְלִ ק ןיֵאֶ ש םוי ךְל ןיֵאְו ,םוי לַע םויִ מ תורְבַגְ תִ מ
יֵדְי־לַעְו .םיִ לודְג םיִ תוכְזִ ל ונָא םיִ כיִרְצ יאַדַוְב ,ורֵבֲחֵ מ
דוסְיַה אוהֶ ש ,תוביִ שְיַה־דַעַוְב םיִ כְ מות ונָאֶ ש הֶז ןָיְנִ ע
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our fathers did for us. Please keep in mind that the entire hope
of every Jewish parent is that his children will remain Jews who
are loyal to Hashem and His Torah. In this merit you will see
pleasure from your children, and it will be good for you here (in
this world) and there (in Olam Haba).
[2] A discussion of Va’ad HaYeshivot (a committee established
to ensure the fnancial future of Yeshivot in pre-war Europe) -
there are three parts in this section:
It is now three years since many of our rabbis and Torah sages
established an organization known as the Va’ad HaYeshivot
which is the sole foundation for the continued existence of the
small numbers of remaining holy yeshivot. Regarding this I
would also like to say a few words.
‘(7) The vast reward for this mitzvah is impossible to estimate
since, thank G-d, this work has increased in many places,
and every mitzvah done by the joint efforts of many people
intensifes its merit inestimably, as the pasuk relates (Vayikrah
26:8) “One hundred of your enemy will run away from fve of
you, and ten thousand of your enemy will run away from one
hundred of you.” Rashi immediately asks – Is this a relationally
proportional? (Meaning, if fve chase away one hundred, the
proportionality is one-to-twenty, and so one hundred should
chase two thousand. Yet the pasuk states ten thousand will run
away from one hundred?!) Rashi answers there – There is no
comparison between a few people who jointly do a mitzvah and
a large group of people who collectively do a mitzvah, and the
greater the number of people who join together to do a mitzvah
in common to uphold the Torah earn merit (reward) that is very
disproportionally much greater. In these times of ours troubles
are increasing with each passing day, and there is no day that
goes by whose curses were less than the preceding day. And so
with absolute certainty we need very great merit. In this merit
of supporting the Va’ad of the yeshivot, which is the sole basis
for the continued existence of our holy yeshivot, that they are
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ÌÈÈÁ ıÙÁ
χ¯˘È ˙È· ¯ÙÒ
םיִזֲחואָה םֵה םֵהֶ ש ,תושודְ קַה תוביִ שְיַה םויִ קְל יִדיִ חְיַה
יֵדְי־לַע ,םולָ שְו סַח ,םיִ אָלְפ דֵרֵ ת אלֶ ש הָ שודְ קַה ונֵ תָרותְב
ונָל ויְהִיֶ ש םיִ תוכְז וניֵלָע ופְסותִי יאַדַוְב - רודַה יֵציִרְפ
.םולָ שְו סַח ,םַעַז םויְב הֶסֲחַמְל
לֶ ש הָוְצִ מַה ץוחֶ ש ,הֶז דַעַו תַכיִ מְ ת תַלֲעַמ הָלודְג דוע )ח
,דַעַוַה תַבוטְל ותָבְדִנְב דָחֶא לָכ םֵיַקְ מֶ ש הָרותַה תַקָזְחַה
תוביִ שְיַה יֵנְב בֹ ר יִ כ ,דֶסֶחַהְו הָקָדְצַה תַוְצִ מ הֶזָב םֵיַקְ מ דוע
תַוְצִ מ ןֵכ־םַג םיִ מְיַקְ מ םָב םיִ קיִזֲחַמַהְו ,םיִיִנֲע יֵנְבִ מ הָמֵה
.דֶסֶחָו הָקָדְצ
םָדָאָה םֵיַקְ מֶ ש הָוְצִ מַהְד ,םיִ שודְ קַה םיִרָפְסַה ובְ תָכ דוע )ט
םֵיַקְ מֶ ש הָוְצִ מַהֵ מ הָ תָגֵרְדַמְב הָנַטְ ק איִה ןומָמ ןורְסֶח יִ לְב
תַקָזְחַהְב םָדָא לָכ םֵיַקְ מֶ ש הֶז יֵדְי־לַעְו .ןומָמ ןורְסֶחְב םָדָאָה
.דֹ אְ מ הָלודְג הָ תָגֵרְדַמ יאַדַוְב ,ָהיֶלָע ןומָמ תואָצוהְב הָרותַה
םָנובְ שֶח לַע םיִ קיִזֲחַמֶ ש הֶלֵאָכ םיִ שָנֲא םיִ אָצְ מִנֶ ש טָרְפִ בו
buy wine without any money” (lit., with no money – referring to the words
of Torah which can be acquired without money. Yet the d’rasha [mitzvah]
demands that one pay out money for Torah and mitzvot. The answer to
this seeming contradiction is) that in regard to the effort made in acquiring
Torah – anyone who wants to acquire it can do so without paying money.
Moreover, in regard to connecting to Hashem, to know Him by virtue of
learning Torah, one can do so without paying money. However, in regard
to connecting to Hashem through one’s physical deeds, it is forbidden to
do so for free without paying out any money, the reason being that the only
way to merit drawing onto oneself the spirit of holiness of this mitzvah is
in the merit of having paid for it (based on one’s ability). The holy Zohar
is quoted up until this point.
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the ones who grab tightly onto our holy Torah so it should not
fall dreadfully low, G-d forbid, at the hand of those people in
the generation who want to destroy our religion, with absolute
certainty we will acquire great merit which will protect us on the
Day of Anger, G-d forbid.
‘(8) There is yet another signifcant aspect of the beneft of
supporting this Va’ad, that apart from the mitzvah of strengthening
Torah which every person does when he donates money to this
committee, in so doing he further fulflls the mitzvah of Tzedakah
and Chessed since the majority of students in these yeshivot
come from poor families, and those who support these students
are also fulflling the mitzvah of Tzedakah and Chessed.
‘(9) Furthermore, it is written in our holy books that a mitzvah a
person fulflls without spending any money is a mitzvah which is
on a very much lower level than a mitzvah which is fulflled by
spending money,
18
and by virtue of each man supporting Torah
by spending money on it, with absolute assurance this mitzvah
18. Quoting from the Mazal Elul English translation of the Chafetz Chayim’s
ZT”L Sefer Ahavat Chessed, part 2, chapter 16, page 253 (produced
and distributed by the Mazal Elul Congregation, 5773, available from Z
Berman Books): [1] The (joint) mitzvot done by a few people is not at
all comparable to the (joint) mitzvot done by a large number of people,
as Chazal have said (Sifra, perashat B’Chukotai, 2
nd
perek, and Rashi –
Vayikrah 26:8)…[2] It is a mitzvah that demands a person spend his own
money, and the mitzvah cannot be performed for free (i.e., at no expense
to this person), and because this mitzvah costs him money its reward is
much greater. The holy Zohar addresses this concept in commentary on
the pasuk (Shemot 25:2) “and let them take for Me a portion” as follows:
“Any person who wants to join in a mitzvah and partner together with
HaKadosh Baruch Hu must not partner empty-handed and without
responsibility, rather, man must participate in a way that is appropriate to
his abilities (this concept has been reiterated in many places, and so it is
appropriate for a person to accept this responsibility of working together
with HaKadosh Baruch Hu) as the pasuk states (Devarim 16:17) “each
man according to his means based on the blessing that Hashem your G-d
has given to you.” And if you were to say \ (if you were to challenge this
argument by citing) (Yeshaya 55:1) “Go and drink without paying, go and
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דֹ אְ מ לודָג םָרָכֹ ְ ש יאַדַוְב ,תָבַ שַה תואָצוהְב דָחֶא הָביִ שְי־ןֶב
.הֶז רובֲע
ÌÈœtœ ÚŸÒ ß‰ «·» ¨¯À˙⁄ ‡Ã ¯À˙⁄ ‡ ÏÀΟa Èœc ÌÈœÀaïÀ ‰ŸÏ Æ‚
דֹ אְ מֶ ש ,תֶקלְחַמ לֶ ש הָעָרָה הָדִ מִ מ םָדָאָה קֵחַרְ תִי דֹ אְ מ דֹ אְ מ )י
םיִ בַרְו ,ךַרָבְ תִי םֵ שַה יֵניֵ עְב תֶקלְחַמַה יֵלֲעַב םֵה םיִנֻגְ מ
ם"ַבְ מַרָה בַ תָכֶ ש הַמ ַעודָיְו .וז הָעָר הָדִ מ הָליִ פִה םיִ לָלֲח
אלְו ,םיִ פוסוליִ פַה ןֵכְו ומְכָח םיִ מָכֲחַו ואְבִנ םיִ איִ בְנ :ל"ַז
םיִנָבַרָה טָרְפִ בו .הָ תיִ לְכַ ת דַע תֶקלְחַמַה תועָר רֵפַסְל ועיִגִה
ורֲהָזִי דֹ אְ מ דֹ אְ מ ,רָ תֲאַו רָ תֲא לָכְב יִד ןיִדִ מ לַע יֵבְ שוי
הֶיְהִי הֶז יִ כ ,הֶז םִ ע הֶז וביִרָי אלְו םֶהיֵניֵב םולָ ש הֶיְהִיֶ ש
םַג וזַבְ תִיֶ ש רָבָדַה ףוסְו ,ןומָהֶה יֵניֵ עְב לודָג םֵ שַה לולִ חְל
הֶיְהִיְו ,יַרָבְד לֵבַקְל םֶהֵ מ יִנֲא שֵ קַבְ מו .ןומָהֶה יֵניֵ עְב םֵה
.אָבַבו הֶזָב בוט םֶהָל
תוטיִ שְב תונוש תוגָלְפִ מְל םיִנָבַרָה וגְלַפְ תִי אל ןֵכ )אי
לֶ ש ולָלְכ .םִיַמָ שַבֶ ש וניִ בָאֵ מ ונָלֻכְל תַחַא הָרות יִ כ ,תונוש
םֹ רְגִיֶ ש ועְדֵי םִ א ,רָבָד הֶזיֵא ןֵ קַ תְל וצְפְחַיֶ ש הַמ לָכ :רָבָד
.ןֶפֹ א םושְב רָבָדַה יאַדְכ ןיֵא ,תֶקלְחַמ יֵדיִ ל רָבָדַה
יֵדוסְי רֹ מְ שִ ל רָמְ שִ מַה לַע דֹ מֲעַל ויָלָע וריִ עְב בַר לָכ )בי
אלֶ ש ,אָנְוַג יאַהְכו הָדִנ תַליִ בְ טו תָבַ שַה תַריִ מְ ש ומְכ ,תָדַה
תָדַה יֵדוסיִ מ הֶזיֵאֶ ש הֶאְרִיֶ שְכו .וריִ עְב םולָ שְו סַח וטְ טומְ תִי
םֵחיִ כויְו ותָדֲע יֵ שְנַא תֶא רֵרועְל לֵ שַרְ תִי אל ,ותָדֲעַב ופָר
.וב יולָ ת הֶיְהִי םיִ בַרָה תוכְזו ,הֶז לַע
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is on a very high level. In particular there are people who
undertake to defray all the weekly expenses of a yeshiva student;
with absolute certainty their reward is very great because of this.
[3] An address to the rabbis of each and every city - there are
fve parts in this section:
‘(10) Man must stay very, very far away from the bad character
trait of confict, that the parties who are involved in confict are
very disgusting in the esteem of Hashem Yitbarach, and this evil
trait has caused the downfall of many people. Regarding this, the
statement of the Rambam Z”L is well known (The Writings of
the Rambam – published by the Mosad HaRav Kook): “Prophets
have prophesied and scholars and philosophers have pondered
this, and they have not reached the full level of the depth of
expressing the evil consequences of confict.” In particular the
rabbis who preside over cities in each and every locale must use
extreme care to insure peace among themselves and not quarrel
with each other since the public will perceive this quarreling
as a profound desecration of Hashem’s Name, and in the end
the rabbis themselves will also be despised by the public. I am
asking them to abide by my words, and it will be good for them
here (in this world) and there (in Olam Haba).
‘(11) So too the rabbis should not divide themselves into different
groups with differing opinions, because we all have but one Torah
from our Father in Heaven. The general rule is – Anything they
seek to remedy, if they know that it will result in confict, then
that project should not be undertaken under any circumstances.
‘(12) Each and every rabbi in his city must be vigilant to protect
the foundations of our religion, as for example, the observance of
Shabbat, the immersion in a kosher Mikveh following a woman’s
period of Niddah, and the like, that G-d forbid these issues should
not falter in their city. And if he should see any of the basics of
our faith weakening in his community, he should not be lax to
arouse the people in his congregation, rather he should rebuke
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הֶיְהִיֶ ש ותְלָכְי לָכְב לֵדַ תְ שִהְל וריִ עְב בַר לָכ בָיֻחְ מ םַג )גי
םויִ קְל ןושאִרָה דוסְיַה אוה אוהֶ ש ,יִ תָד רֵ שָכ 'רֶדֶח' וריִ עְב
םיִ כְנַחְ תִ מ םיִנָבַה רֵ שָכ 'רֶדֶח' אָלְבו ,תווְצִ מַהְו הָרותַה
.םולָ שְו סַח ,הָעָר תובְרַ תְל תאֵצָל םיִ לוכיִו ,תובְזוכ תועֵדְב
־יֵדיִ מְלַ תַה לָכְל ןֵכְו םיִנָבַרָהְל זֵרָזְל יִ תְצַפָח דוע )די
ונֵנַמְזִ ב ונָל ןיֵא רֶ שֲאַכ תויֱה - ריִ עָו ריִ ע לָכְבֶ ש םיִ מָכֲח
לַלְכִ ל וחיִ כויֶ ש ,םיִנָפְלִ מֶ ש תורודַב ומְכ םיִדיִגַמו םיִ חיִ כומ
לַע הָבוחַה - םיִ עְ מושַה יֵנְפִ ל םֶהיֵרְבִד ולְבֻקְיֶ שְו לֵאָרֹ ְ שִי
םיִרָעֶל עַסִיֶ ש ,הָנָ שַב תֵ ע הֶזיֵא שיִדְ קַהְל לֵאָרֹ ְ שִיְב בַר לָכ
תוקְסוע תורובֲח תובְרַהְלו תָדַה תֶא קֵזַחְל תוקוחְרָה
םיִ עָמְ שִנ םָניֵא וריִ עְב בַרָה יֵרְבִדֶ ש םיִ מָעְפִ לְד .הָרותַב
,וב ולְגְרֻה רָבְכ יִ כ ,םיִ עְ מושַה לַע םֶ שֹ ר םיֹ ִ שוע םָניֵאְו
ודָיְב הֶלֲעַיְו ,קָזָח םֶ שֹ ר ויָרָבְד וֹ שֲעַי תֶרֶחַא ריִ עְב ,ךֶפֶהְלו
םָכָח־דיִ מְלַ ת לָכ לַע הָבוחַה ןֵכְו .ריִ עָה יֵלוקְלִ ק ןֵ קַ תְל
יִ כ ,הָוְצִ מַהְו הָרותַה ךֶרֶדְב וכְלֵיֶ ש טושָפַה ןומָהֶהְל ַחיִ כוהְל
םָעָה תֶא וחיִ כוה אל ַעודַמ ,םיִ עָבְ תִנ ויְהִי אובָל דיִ תָעֶל
הֶזָב יִ תְכַרֱאֶה רֶ שֲאַכְו ,הָנוכְנַה ךֶרֶדַה םָ תוא ורוה אלְו
.םָ ש ןֵיַע ,'ג קֶרֶפְב 'םיִרָמֳא יֵ טוקִ ל' סֵרְ טְנוקְב
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them in that regard. In so doing the public’s merit will be due
to him.
‘(13) Every rabbi in his own city is also obligated to work to his
utmost ability to maintain in his city a “Kosher” Torah-observant
school for young children, which is the primary foundation of the
preservation of Torah and mitzvot. Without a “kosher” school
for young children, these children will be inculcated with lying
ideologies, and they could eventually adopt an evil lifestyle, G-d
forbid.
‘(14) I also wanted to encourage the rabbis and all Talmidei
Chachamim in each and every city – Since we don’t have in
our times those people who would reprimand and instruct the
public (a “Magid”) as they had in previous generations, people
who could rebuke the Jewish people in a way that their words
would be accepted by the public - the responsibility is on every
rabbi in Israel \ in Jewish society to set aside a specifc time in
the year to travel to distant cities to strengthen their faith and to
organize groups of people who will toil in Torah. Occasionally
it will happen that the words of the Rav of a particular city will
be ignored and will not make any impression on the listeners
since they are already accustomed to him. Yet in an opposite
sense, in a different city those very same words will make a
strong impression, and the Rav will be successful in remedying
the problem of that city. So too is the obligation of every Talmid
Chacham to rebuke the general (common) public and urge them
to go in the way of Torah and mitzvot, because in the Coming
Future these Chachamim will be held accountable for the
behavior of the public – “Why didn’t you rebuke the people, and
you did not teach them the right way,” as I wrote on this subject
in my Kuntres Likutei Amarim, in the 3
rd
chapter – please see
that reference.
19
19. Please see the entire 3
rd
chapter of the Mazal Elul English translation
of the Chafetz Chayim’s ZT”L Kuntres Likutei Amarim which has been
reprinted at the end of this translation in Appendix B.
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ÌÈœtœ ÚŸÒ ß· «·» ¨˙«·Èœ ÷ŸÈà ‰ È Õ ÷‡À¯ŸÏ Æ„
וב ןיֵאְו הָרות וב שֵיֶ ש יִ מ לָכ :)א"ל תָבַ ש( ל"ַזַחְב אָ תיִ א )וט
תויִ מיִנְפַה תוחְ תְפַמ ול ורְסָמֶ ש רָבְזִגְל הֶמוד ,םִיַמָ ש־תַאְרִי
יִ כ םָ תָנָוַכְו ?ליֵיָע יֵהְב - תויִנוציִ חַה תוחְ תְפַמ ול ורְסָמ אלְו
- הָרות ול־שֵי םִ א ולִ פֲא ,םִיַמָ ש־תַאְרִי וב ןיֵא םִ א םָדָאָה
םיִ שודְ קַה םיִרָפְסַה וגיִ לְפִה ןֵכְו .ודָיְב תֶמֶיַקְ תִ מ ותָרות ןיֵא
,תומוקְ מ הָמַכְב ל"ַז א"ָרְגַה לֶ ש יֵלְ שִ מְב ןֵכְו ,ל"ַזיִרֲאָה םֵ שְב
,ונֵנַמְזִ ב טָרְפִ בו .םוי לָכְב רָסומ־יֵרְפִ ס דומִ ל בויִ חְב
יֵציִ פְ מו תָדַה יֵריִ פְ מ דֹ אְ מ ובַרְ תִנֶ ש ,םיִ בַרָה וניֵ תונוֲעַב
קֵזַחְ תִהְל םיִ כיִרְצ דֹ אְ מ דֹ אְ מ ,םָעָה ךותְב תובְזוכ תועֵד
םָדָא לָכ לַכוי הֶז דומִ ל יֵדְי־לַע קַר יִ כ ,רָסומַה דומִ לְב
?הֶמוד רָבָדַה הָמְל לָ שָמו .טֵ טומְ תִי אלֶ ש ודָמֲעַמ קיִזֲחַהְל
אל םִ א - הָלודְג הָרָעְס ַחור הָֹ שֲעַנְו ,ךֶרֶדַב ךֵלַהְ מֶ ש יִ מְל
טֹ שְפִ ל הָרָעְסַה לולָע יַזֲא ,ויָדָגְבִ ב בֵ טיֵה ףֵ טַעְ תִהְל קֵזַחְ תִי
.ונֵנָיְנִ עְב רָבָדַה ןֵכ .םֹ רָע רֵאָ שִיֶ ש דַע ויָדָגְב לָכ תֶא ונֶמִ מ
םִ א ,םָלועָב תוניִ מו הָריִ פְכ לֶ ש הָרָעְס ַחור רֵרושֶ ש תֵ עָכ
לַע ןֵגֵ מַה שובְלַה אוהֶ ש ,רָסומַה דומִ לְב םָדָאָה קֵזַחְ תִי אל
.ַחורָה יֵרֲחַא ףָדְרִנ תויְהִ ל אוה לולָע יַזֲא ,ותָרות
ַעובָק תֵ ע תוביִ שְיַה לָכְב ַעֹ בְ קִ ל ץוחָנְו יואָר ןֵכ-לַעְו
ודְגַנְ תִהֶ ש םיִ לודְג םִ ע יִ תְרַבִד ןֵכְו .םוי לָכְב רָסומַה דומִ לְל
יִ כ לֹ כַה ודוה הָ תַעְו ,תוביִ שְיַב רָסומַה דומִ לְל םיִנָפְלִ מ
ןיֵא רָסומַה דומִ ל אלְבו ,רָסומַה דומִ ל דֹ אְ מ ץוחָנ םויַהְכ
יֵנְב ןֵהְו .וניֵדָיְב ותָאְרִיְו םֵ שַה תַרות םֵיַקְ תִ תֶ ש םיִ חוטְב ונָא
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[4] An address to the heads of yeshivot - there are two parts
in this section:
‘(15) Chazal have taught (Gemara Shabbat 31a) “Whoever has
achieved a level of Torah but has no Yirat Shamayim \ is not G-d
fearing is comparable to a treasurer who was given the keys to
the inner rooms but was not given the keys to the outer rooms –
How can he enter into the treasury?! The intent of this Chazal
is – A man who is not G-d fearing, even if he acquired Torah, he
will not retain it. So too has this been extensively addressed in
many places in our holy books quoting the AriZal, and also in the
commentary of the Gra’s ZT”L on sefer Mishle, on the imperative
to learn the sefarim of mussar every day. This is especially true
in our times when, because of our many sins, there has been a
great increase in the number of people who have rejected our
religion and disseminate to the public false, lying ideologies, one
must exceedingly strengthen oneself in learning mussar, because
it is only by learning mussar that a person can fortify himself
so that he will not fall. I will give you an example of what this
is comparable to: It is comparable to someone who is walking
along a road and suddenly a powerful storm wind blows. If he
doesn’t wrap his clothes around himself tightly it is very likely
the gale-wind will blow off all of his clothes until he is left naked.
So too in our discussion. At this time when the storm winds of
heretical reform and apostasy are blowing hard in the world, if
a person does not fortify himself by learning mussar – which is
the shield that protects his Torah, then it is very likely he will be
blown away by the winds of society.
Therefore it is appropriate and essential in all yeshivot to set aside
every day specifc time to learn mussar. I spoke with our great
sages about this; initially they were opposed to learning mussar
in yeshivot but now they have conceded to me that nowadays it
is very vital to learn mussar. Without learning mussar we have
no assurance that a fear of Hashem and His Torah will remain
with us. Both those who study in yeshiva and ordinary people
must set scheduled time every day to learn the books of mussar
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ןַמְז הֶזיֵא ַעֹ בְ קִ ל םיִ כיִרְצ ,םיִ תָב־יֵלֲעַב םָ תְס ןֵהְו ,תוביִ שְיַה
'הָבושְ ת־יֵרֲעַ ש' רֶפֵס ומְכ ,הָאְרִי יֵרְפִ ס דומִ לְל םוי לָכְב
.הֶמודַכְו
ץֵפָח' יֵרְפִ ס דומִ לְל תֵ ע ַעֹ בְ קִ ל םָדָאָל ול יואָר םַג )זט
רובִדַה יֵ קְלֶח לַע םיִדָסֻיְ מ הָמֵהֶ ש ,'ןושָלַה תַריִ מְ ש'ו 'םיִיַח
םיִרובִדַה םָ תואְב יִ כ ,תַעַדָל ךיִרָצ ןֵכְו .רָ תֻמַהְו רוסָאָה
,גֵרְ טַקְל ןָטָ שַהְל ַחֹ כ ןֵ תונ אוה הֹ פ םָדָאָה רֵבַדְ מֶ ש םיִרוסֲאָה
שֵ קַבְל םָדָאָה שובֵי אל ךיֵאְו .םיִ שודְ קַה םיִרָפְסַב רָאֹ בְ מַכ
ונֵניִ טְ שַמ תויִ פ םֹ תְס" :"ונֵכְלַמ וניִ בָא"ְב 'הֵ מ ךָכ־רַחַא
יֵדְי־לַע הֶזָל םַרָג ומְצַעְב אוהֶ ש יֵרֲחַא ,"ונֵגיִרְ טַקְ מו
רֵהָזִי יאַדַוְב ,ולֵא םיִנָיְנִ עְב םָדָאָה ןֵנובְ תִי רֶ שֲאַכְו .ויָרובִד
םיִ לודְג הָמַכ וריִהְזִה ןֵכְו .םיִנָפ־לָכ־לַע אָבַהְלו ןאָכִ מ הֶזָב
.'םיִיַח ץֵפָח' רֶפֵס דֹ מְלִ ל םָ תָאָוַצְב םֶהיֵנְבִ ל
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which inculcate a person with a fear of Heaven, like sefer Shaare
Teshuvah, and the like.
‘(16) It is appropriate for a person to set aside specifc times each
day to learn Sefer Chafetz Chayim and Shemirat HaLashon,
20

which are based on the laws of speech that is forbidden and
permitted. So too must one know that by virtue of language
forbidden by the Torah that a man speaks here in this world, he
empowers the Satan with the strength to prosecute the Jewish
people, as this is brought down in our holy books. And so how
could this person not be ashamed to request in his Teflah from
Hashem who is our Father in Heaven: “Seal shut the mouths of
those who inform and prosecute against us,” when he himself
caused this prosecution by virtue of the forbidden language he
spoke. As man thinks about these things, then with absolute
certainty going forward at least in the future he will be careful
in these matters. So too have many of our great sages instructed
their families in their fnal wills to learn Sefer Chafetz Chayim.
20. Both of these sefarim are available in English translation under the title
Mazal Elul.
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È ˜Œ¯Œ t
∫‰À·»÷Ÿ˙œÏ ˙»¯Ÿ¯«ÚŸ˙œ ‰ ≠ °ÌÀcŸ¯œ ^Ÿl ‰Ã Ó
־שודָקַה ול רַמָאֶ ש תֵ עְב ,איִ בָנַה הָנוי לֶצֵא וניִ צָמ הֵנִ ה
,םיִ עָרָה םֶהיֹ ֵ שֲעַמ לַע םֵחיִ כויְו הֵוְניִנְל ךֵלֵיֶ ש אוה־ךורָב
עַדָיֶ ש םושִ מ ,תֶכֶלָל הָנוי ץֵפָח אלְו ,ויָנָפְל םָ תָעָר הָ תְלָעֶ ש
םֶהיֹ ֵ שֲעַמ לַע םָחיִ כוה םִ אְו ,הָבושְ תִ ל םיִ בורְ ק ם"וכַעֶ ש
לַע גורְ טִ ק הֶז יֵדְי לַע אֵצֵיְו ,הָבושְ תִ ב ובָ ש דָיִ מ םיִ עָרָה
־שודָקַהֶ ש רַחַא ,הָבושְ ת םיֹ ִ שוע םָניֵאֶ ש לֵאָרֹ ְ שִי־לַלְכ
םֵכְ שַה םוי םוי םיִ איִ בְנַה ויָדָבֲע םֶהָל ַחֵלוש אוה־ךורָב
הָ תיִ מ בֵיַחְ תִי םֵ שַה רַבְד אֵבַנְי אלְו הֵוְניִנְל ךֵלֵי םִ אְו .ַחולָ שְו
הֶמ .םִיַמָ ש יֵדיִ ב הָ תיִ מ בָיַחֶ ש ,ותָאובְנ שֵבוכַה איִ בָנ ןיִדְכ
ןיֵאֶ ש םוקָמ ,ץֶרָאְל־ץוחְל תֶגֶלְפַמֶ ש הָניִ פְס אָצָמ ?הָֹ שָע
:רַמָא .םִיַמָ שִ מ הָאובְנ ול הֶיְהִ ת אלְו ,םָ ש הָרוש הָניִ כְ שַה
On the subject of Yom HaKippurim: We also fnd among the Gentiles of
the world the concept of Teshuvah, as related in Sefer Yonah regarding the
repentance of the people of the city of Ninveh. However, their Teshuvah
is not at all like the Teshuvah of the Jewish people, that the Teshuvah of
the Jewish people is sincere \ internalized, which is not so of the world’s
nations who have no concept at all of doing a mitzvah for the sake of the
mitzvah, and so their Teshuvah does not accomplish anything except for
superfcial appearances, meaning, in this world and not in the World to
Come, as this is explicitly brought down in Gemara Babba Batra (10b).
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Why are you sleeping; an encouragement to do
Teshuvah.
We fnd regarding the prophet Yonah at the time HaKadosh
Baruch Hu told him to travel to the city of Ninveh and rebuke
the population for their evil doings because their evil ascended
before Him. Yonah did not want to go there because he knew
Gentiles are likely to do Teshuvah,
21
and if he rebuked them for
their evil lifestyle they would do Teshuvah immediately resulting
in an indictment against the Jewish people who do not return to
do Teshuvah – given that day after day HaKadosh Baruch Hu
has repeatedly sent them His servants who are the prophets. And
if Yonah were to go to Ninveh and not prophesize the word of
Hashem his punishment would be death, as this is the law of
a prophet who quashes his prophesy, and for that he is liable
to execution by the ‘hand of Heaven.’ What did Yonah do?
He found a ship that was sailing (to Tarshish) outside of Eretz
Yisrael where the Shechinah does not rest on a person (generally,
21. Quoting from sefer Michtav M’Eliyahu, volume 1, compiled by Rabbi
Aryeh Carmel and Rabbi Alter Halperin, published by the committee for
the publication of the writings of Rabbi E.L. Dessler, 5746, page 268-269:
םתבושת ןיא םנמא .הונינ תבושת ןיינעב אתיאדכ הבושת תניחבב ם"וכעב םג וניצמ הנה
ןיא ןכל המשלב ש"לד תומואה כ"אשמ ,איה תימינפ לארשי תבושתד ,לארשי תבושתכ
ב"בב שרופמכ אבה םלועל אלו הזה םלועב ונייהד תינוצח תניחבב אלא תלעומ םתבושת
:י(
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לַע גורְ טִ ק אֵצֵי אלֶ ש :םִיַ תְ ש ַחיִוְרַאְו ץֶרָאְל־ץוחְל יִ ל ךֵלֵא
הָֹ שָע הֶמ .םִיַמָ ש יֵדיִ ב הָ תיִ מ בֵיַחְ תֶא אלְו ,לֵאָרֹ ְ שִי־לַלְכ
דַע םָיַה לַע הָלודְג הָרָעְס ַחור ליִ טִה ?אוה־ךורָב־שודָקַה
בַרְ קִיַו .הָב םיִ אָצְ מִנַה לָכְלו הָניִ פְסַהְל הָיופְצ הָ תְיָה הָנָכַסֶ ש
הָניִ פְסַה יֵ תְכְרַיְב חָנֻמ הָיָהֶ ש איִ בָנַה הָנוי לֶא לֵבוחַה בַר
תַנָכַסְב םיִ אָצְ מִנ ונְנִה ?םָדְרִנ ךְל הַמ :ויָלֵא אָרְ קִיְו ,םַדָרֵיַו
תֶוָמַה ןיֵב עַ שֶפְכו הָבַר םוהְ תִ ב ונְדַבָאְו טַעְ מ דוע ,תֶוָמ
אלְו ונָל םיִהלֱאָה תֵ שַעְ תִי יַלוא ,ךיֶהלֱא לֶא אָרְ ק םוק !ונָלְו
תוצֵ ע ֹ שֵפַחְל וניֵלָע ;ןֹ שיִ לְו חַטֶב ַחונָל הָ תַע תֵ ע אל ;דֵבאֹ נ
תולובְחַ תַה לָכֶ ש רֶ שֲאַבו .תֶוָמַהֵ מ לֵצָנִהְל ךיֵא תולובְחַ תְו
לֶא לֹ כַה ונְכַלְ שִהְו ,וניֹ ִ שָע תוֹ שֲעַל וניֵדָיְב רָ שְפֶאָב ויָהֶ ש
םוק - הָלִ פְ תִ ב םִ א יִ כ ןֵ עָ שִהְל הָמ לַע תֵ עָכ ונָל ןיֵא - םָיַה
!ונֵליִ צַיֶ ש ךיֶהלֱא לֶא אָרְ ק
דֹ אְ מ הָרְבַגְ תִנֶ ש ,הֶלֵא וניֵ מָיְב םיִ אור ונָא ,יַעֵרְו יַחַא הֵנִ הְו
תועומְ ש םיִ עְ מוש ונֶניֵאֶ ש םוי ונָל ןיֵאְו ,םָלועָב ןיִדַה־תַדִ מ
return again (in another life, to again fx his soul). The proof to this is from
Yonah, that HaKadosh Baruch Hu wanted him to go and prophesize to (the
people of the city of) Nineveh to repent their ways, and Yonah refused, and
so he ran away to the ocean, a place where prophecy from the Shechinah
would not descend upon him, as everyone knows this, and subsequently he
was thrown into the ocean and swallowed up by a fsh where he remained
in its stomach for several days; and anyone watching this would say that
with absolute certainty the desire of Hashem Yitbarach would not be
fulflled. Nevertheless, we see that in the end the Will of Hashem Yitbarach
came true and Yonah went (to Nineveh) and prophesized. So too does
this apply to all men in all circumstances (in life). This is as Chazal
said in Mishnayot Avot (4:22) – “Don’t let your Yetzer Hara assure you
that Gehinnom is a place of refuge, because against your will you were
created…”
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there is no prophecy outside of Eretz Yisrael – DH). Yonah
reasoned - I will travel outside of Israel and gain two benefts:
First there will be no prosecution against the Jewish people
(since the population of Ninveh would continue to do evil in the
eyes of Hashem), and second - I will not be liable to execution
by Heaven for withholding prophesy.
22
What did HaKadosh
Baruch Hu do to Yonah? He sent a powerful typhoon blowing
across the ocean that threatened to capsize the ship and drown
everyone in it. The ship’s captain came close to the prophet
Yonah who was fast asleep in the steerage of the ship (in the
bottom hold) and said to him: “Why are you sleeping, we are
in mortal danger. In just a short time we will drown in the deep
ocean as we are just a few steps away from death! Get up and cry
out to your G-d, maybe G-d will reconsider what He is doing to
us and we won’t perish. Now is not the time to rest comfortably
and sleep. We must (quickly) search for ways and strategies how
to save ourselves from dying. Everything we’ve thought of that
was within our ability to do we did – we’ve thrown everything
we could overboard into the ocean to lighten the load – now
there is nothing else we can depend upon to do except to pray to
G-d – Get up and pray to your G-d that He should save us!”
Now, my brothers and friends, we see in these days of ours that
the power of the Attribute of Strict (unmerciful) Justice has very
22. Please see the 6
th
notation of the Sha’ar HaTziyun in the Chafetz Chayim’s
ZT”L Mishnah Berurah, section #622 (the Laws of the Torah reading on
the Afternoon of Yom Kippur): There are occasions when a man will think
to give up on himself - that there is nothing at all he could do to straighten
out his life (i.e., to rectify his sins) - and so he continues unchanged in
his style of living thinking that if HaKadosh Baruch Hu decrees his death
he will die (and that will end his unhappiness in life). However, it is a
mistake to think like that because ultimately everything HaKadosh Baruch
Hu expected of this soul to rectify, this man will be compelled to correct,
and he will come back again and again to this world against the will of his
soul, and he will be forced to correct his soul (i.e., to rectify his sins and
achieve the purpose for which this soul was created). That being so, why
should he go through all this trouble, to die, and to endure the punishment
of the beatings he receives in his grave and other sufferings, and then
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שַעַרָה :םָלועָב תווַהְ תִ מַה תועָרֹ אְ מַהֵ מ תודיִרֲחַמו תואָרונ
הָאָרְ תַה אוה שַעַרָה הֶזֶ ש ,הָ שודְ קַה ונֵצְרַאְב הָיָהֶ ש לודָגַה
ףֶטֶ שַה ;םיִ עָרָה וניֵכָרְדִ מ בושָנֶ ש אוה־ךורָב ־שודָקַהֵ מ
,אָיְסורְב הָיָהֶ ש לודָגַה שַעַרָה ;ונֵ תָניִדְ מִ ב הָיָהֶ ש אָרונַה
,הָבַר הָמֵהְבו ףַטָו םיִ שָנְו םיִ שָנֲא תואֵ מְל וגְרֶהֶנְו ועְצְפִנֶ ש
ןיִדַה־תַדִ מִ מ הָיִ קְנ הָאְצָיֶ ש םָלועָב הָניִדְ מ ןיֵאֶ ש טַעְ מִ כְו
םָלועָה ןיֵאֶ ש הַמ לַע יִ ל לודָג אֶלֶפו] הָנורֲחַאָה תֵ עָב
ורְ מֶאֶנֶ ש תודיִ קְפַה לָכֶ ש םיִ אור ונְנִהֶ ש תֵ עְב ,לָלְכ דֵחַפְ מ
,הָנורֲחַאָה תֵ עָב טַעְ מִ כ ומְיַקְ תִנ 'ףֶקֹ ת הֶנַ תְנו' תַלִ פְ תִ ב
ךיִרָצ אלֲה דָחֶאְו דָחֶא לָכְו .הֶז לַע בֵל לַע םָֹ ש שיִ א ןיֵאְו
יאַדַוְבו .[םָלועָב רֵרושַה הֶ שָקַה ןיִדַה תַמיֵאֵ מ ושְפַנְל אֹ ריִ ל
?ונָל 'ה הָֹ שָע הֶז הַמ ,ןיִ בֵ מ שיִ א לָכְל הָדָעְרו דַחַפ זַחאֹ ת
אלְו ,ויָֹ שֲעַמ לָכ לַע ןָמֲחַרְו לֹ כַל ביִ טיֵ מו בוט אוה אלֲה
יַח" :)א"י :ג"ל( לאֵ קְזֶחיִ ב ביִ תְכִדְכ ,עָ שָר תומְב ולִ פֲא ץֵפָח
עָ שָר בושְב םִ א יִ כ ,עָ שָרָה תומְב ץֹ פְחֶא םִ א 'ה םֻאְנ יִנָא
־ךורָב־שודָקַה זֵרָזְ מֶ ש ,ןיִ בָי ןיִ בֵ מַה אָלֶא ."הָיָחְו וכְרַדִ מ
הַמ לָכ תוֹ שֲעַל ודָיְבֶ ש לֹ כַל הֶאְרַמו ,הָבושְ תִ ל ונָ תוא אוה
,םיִנותְחַ תַבו םיִנויְלֶעָב ,ויָדָי הֹ ֵ שֲעַמ לָכְב יִ מו ,הֶצְרִיֶ ש
ויָה םִ אֶ ש ,יִ ל רורָבו .לַעְפִ ת הַמו הֶֹ שֲעַ ת הַמ ול רַמאֹ יֶ ש
25. This is a reference to the meteor that exploded over Tunguska Siberia in
1908 with the force of many atomic bombs, leveling the terrain and killing
hundreds of people and animals.
26. Kindly take note that the Chafetz Chayim published these words in
Petrokov, in 1925 - about 15 years before the German םרכזו םמש חמי
onslaught of the Holocaust which decimated European Jewry.
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much increased in strength in the world. There is not one single
day that goes by that we don’t hear incredible, terrifying news
from the happenings that occur in the world. The great, loud
noise that was in our holy country,
23
this is the sound of warning
from HaKadosh Baruch Hu for us to turn back and away from
our evil ways; the great awesome food that was in our country,
24

the great noise that was in Russia that destroyed and killed great
numbers of hundreds of men, and women, and small children,
and animals.
25
There is virtually no country in the world in these
recent times that has emerged untouched by Strict Justice [and
I am tremendously astonished by how the world is not afraid
at all when they see all of the apocryphal happenings that were
foretold in the Teflah of Yom Kippur “UneSaneh Tokef” have
virtually come true in these recent times, and there is no person
who pays attention to this. Each and every one of us must be
frightened to the core of his soul by this unmercifully Strict
Law which is dominating the world.]
26
as this should certainly
instill fear and dread in the heart of any understanding person
- What is this that Hashem has done to us?! Hashem Himself
is all-goodness and does good to all, and is compassionate to
all of His creations. He does not even desire the death of evil
people, as written is sefer Yechezkel (33:11) “As I live, the word
of Hashem (i.e., as if to say an oath taken by Hashem) I do not
desire the death of the Rasha, rather I desire the Rasha turn away
from his evil and live.” One who is intelligent will understand
that HaKadosh Baruch Hu is encouraging us to do Teshuvah, and
He is demonstrating to everyone that it is within His power to
do anything He desires, and there is nothing among all of His
creations Above or Below who can tell Him what He should do
or create. It is crystal clear to me that if today we had prophets
from Hashem, with absolute certainty they would hold-fast the
line to exhort the Jewish people to do Teshuvah and return back
to our Father in Heaven. Yet because of our many sins, since
23. This is a reference to the earthquake in Yerushalayim in 1927.
24. Perhaps this is a reference to the great food in Vilna in 1888.
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תֶא זֵרָזְל רָמְ שִ מַה לַע ודְ מָע יאַדַוְב ,םֵ שַהֵ מ םיִ איִ בְנ ונָל
וניֵ תונוֲעַב רֶ שֲאַבו .םִיַמָ שַבֶ ש וניִ בָאְל הָבושְ תִ ל לֵאָרֹ ְ שִי
זֵרָזְ מ אוה ,םיִ חולְ שו םיִ איִ בְנ הֶלֵא וניֵ מָיְב ונָל ןיֵא םיִ בַרָה
:)'ד :ד"ק םיִ לִהְ ת( ביִ תְכִדְכ ,םיִרֵחֲא םיִ חולְ ש יֵדְי־לַע םָלועָל
."טֵהול שֵא ויָ תְרָ שְ מ ,תוחור ויָכָאְלַמ הֶֹ שֹ ע"
תועָרֹ אְ מַה ולֵא לָכֶ ש ןיִ מֲאַהְל וניֵלָע ,יַעֵרְו יַחַא ןֵכ לַע
יִ מו ,הָבושְ ת הֶֹ שֲעַנֶ ש אוה־ךורָב ־שודָקַהֵ מ תואָרְ תַה הָנֵה
לַדְגִי ,הָבושְ תִ ב בושָל רֵחַאְנֶ ש הַמ לָכְו ?םוי דֵלֵי הַמ ַעֵדוי
תַאְרִיֶ ש יִ מ לָכ םיִ בָיֻחְ מו .םָלועָב ףַא־ןורֲחַה םולָ שְו סַח
ןומֲהַל רֵרָבְל ,לֵבוחַה בַר תַניִ חְבִ ב אוהֶ ש ,ובִ לְב עַגָנ םֵ שַה
יַלוא ,הָבושְ תִ ב בושָל בויִ חַה לֶדֹ ג תֶא טושָפַה לֵאָרֹ ְ שִי
הֶיְהִנ ,הָבושְ תִ ב בושָל לֵ שַרְ תִנ םִ אְו .ופַא ןורֲחֵ מ 'ה בושָי
םויָו םוי לָכ לַעְו ,הָבושְ תִ ב בושָל ונְרַחִ אֶ ש הַמ לַע םיִ עָבְ תִנ
בושָל םיִ כיִרְצ דֹ אְ מו .ןובְ שֶחְו ןיִד ןֵ תִ ל ךֵרָטְצִנ רֵחַאְ תִנֶ ש
ץֵרָפְ תִנֶ ש הָרומֲחַה תָבַ ש תַוְצִ מְב ומְצַע תֶא קֵזַחְל ,הָבושְ תִ ב
ַחיִגְ שַהְלו ,תָבַ ש לולִ חֵ מ רֵהָזִהְלו ,םיִ בַרָה וניֵ תונוֲעַב דֹ אְ מ
אוה םֶהיֵלֲע םַגֶ ש ,תָבַ ש ולְלַחְי אלֶ ש ותיֵב־יֵנְב לַע םַג
ןיִ לִ פְ ת ַחיִנַהְל ןֵכ ;"ךֶ תִ בו ךְנִ בו הָ תַא" :ביִ תְכִדְכ ,רָהְזֻמ
םֵ שַה יֵדְבַע ונְחַנֲאֶ ש וניֵלָע דיִ עֵ מַה תואָה אוהֶ ש ,םוי לָכְב
תַליִ בְ טו תויָרֲע רוסִ אֵ מ רֵהָזִהְל ןֵכ ;ותָחָגְ שַהְב םיִניִ מֲאַמו
.ןיִדַכ הֶיְהִ תֶ ש הָדִנ
רַבְדִ ל םיִדֵרֲחַה םיִ תָב־יֵלֲעַבו וריִ עְב בַר לָכ בָיֻחְ מ ןֵכְו
ודְ מְלִיֶ ש רֵ שָכ 'רֶדֶח' וריִ עְב הֶיְהִיֶ ש ַחיִגְ שַהְל תואְרִ ל ,םֵ שַה
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we do not have in our days these prophets and emissaries, He
is encouraging the world with His other agents, as it is written
(Tehilim 104:4) “He makes the winds His angels, and faming
fres are His attendants.”
Therefore, my brothers and friends, it is incumbent on us to believe
that all of these world disasters are a warning from HaKadosh
Baruch Hu that we should do Teshuvah, for who knows what
events the day will bring. The more we delay our Teshuvah, G-d
forbid, His anger against the world increases. Everyone whose
heart has been imbued with a fear of Hashem is in the category of
a ship’s captain, to demonstrate to the average Jewish public the
enormous obligation to return to do Teshuvah; perhaps Hashem’s
anger will relent. And if we are too lazy to return to do Teshuvah
we will be called to account for our delay in returning to Him;
for every single day that Teshuvah was put off we will have to
give an accounting and reckoning. We very much need to do
Teshuvah to strengthen ourselves in the profound mitzvah of
Shabbat which has been very seriously breached – because of
our many sins – and to be careful not to desecrate Shabbat and
to be on guard \ to be vigilant that the members of one’s family
not violate Shabbat, as a person is warned by the Torah that
their behavior is also his responsibility, as it is written (Shemot
20:10, Devarim 5:14) “you, and your son, and your daughter.”
So too to wear Tefllin every day, as Tefllin is a sign that testifes
on our behalf that we are the servants of Hashem and that we
believe in His Providence (i.e., that He controls everything, and
that everything comes exclusively from Him). And so too to be
careful concerning the esur of Arayot (relations between men and
women that are forbidden by the Torah), and for a Niddah to
immerse in a kosher Mikveh as the halacha proscribes.
So too every Rav in his own city, and every head-of-household
who is zealous to do the word of Hashem, must see to arrange
in his city a Torah-observant religious (lit, Kosher) school for
young children where they will learn Hashem’s pure Torah,
and also the teachers who instruct these children must be G-d
fearing and observant of the Torah as the halacha proscribes.
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ויְהִי םיִדְ מַלְ מַהְו םיִרומַה םַגְו ,הָרוהְ טַה םֵ שַה תַרות וב
רֹ סְ מִ ל הָליִ לָחְו .ןיִדַכ הָרותַה תווְצִ מ יֵרְ מושְו םֵ שַה יֵאְרִי
,הָנֵהָכְו "ןעֶטְסיִ שיִדוי"ְו "תובְרַ ת" לֶ ש רֶפֵסַה־יֵ תָבְל םֶהיֵנְב
םיִנָבַב םיִ שיִרְ שַמַה תוניִ מו הָריִ פְכ הָמֵה םָדומִ ל יֵרְ קִ עֶ ש
הָרותַה יֵרְבִד םיִגיִ עְלַמַה תובְזוכ תוטיִ שְו תועֵד םיִנַטְ קַה
,לֹ תְלַ תְפו שֵ קִ ע רוד הֶז יֵדְי־לַע םיִ לְדַגְ תִ מו ,םיִ איִ בְנַהְו
רֶפֵס־יֵ תָבְל ויָנָב רֵסומַה לָכְו .הָ שֻדְ קִ בֶ ש רָבָד לָכְל םיִזָבַה
.שָמַמ הָרָז הָדובֲע יֵ תָבְל ורְסומ ולִ אְכ אוה יֵרֲה ,הֶלֵאָכ
,ותָרותְו םֵ שַהְב ונֵ מְצַע תֶא קֵזַחְל ונָא םיִ כיִרְצ רֵ תויְבו
,םיִ בַרָה וניֵ תונוֲעַב ,הֶלֵא וניֵ מָיְב הָנומֱאָה הָ תְפָר דֹ אְ מ דֹ אְ מֶ ש
םיִרְפוכֶ ש םָלועָב םיִניִ מ יֵרְפִ ס הֵבְרַה וטְ שַפְ תִנֶ ש יֵדְי־לַע
יֵרְפִ ס וב ואְצְ מִנ אלֶ ש תִיַב ןיֵא טַעְ מִ כְו ,ותָרותְבו םֵ שַהְב
לַעְו .לֵאָרֹ ְ שִיְב הָנומֱאָה ןויְפִרְל םיִ מְרוגַה םֵה םֵהְו ,םיִניִ מ
הָעָרָה לֶדֹ ג רֵרָבְלו ַחיִ כוהְל ודָיְב שֵיֶ ש יִ מ - דָחֶאְו דָחֶא לָכ
תֶא הֶהְ שַמֶ ש יִ מ ןֵה - הֶז יֵדְי־לַע ונֵ מְצַעְל ונָל םיִ מְרוג ונָאֶ ש
רֵבוע ,םֶהָב אֵרוק וניֵאֶ ש ףַא ,ותיֵב ךותְב ולָלַה םיִרָפְסַה
,)ו"כ :'ז םיִרָבְד( "ךֶ תיֵב לֶא הָבֵ עות איִ בָ ת אל"ְד ואָלַה לַע
יִ מ ןֵהְו ,םולָ שְו סַח ,"והומָכ םֶרֵח ָ תיִיָהְו" תויְהִ ל ופוסְו
28. “and ultimately he will be excommunicated…” as the great, holy sage
Yehoshua Leib Diskin, ZT”L excommunicated the Haskalah’s Michael
Pines, who attempted to bring secularism to the Cheders of Yerushalyim
(circa 1860). Please see the sefer “Pillar of Fire – Episodes in the Life of
the Brisker Rav, Rabbi Yeshoshua Leib Diskin,” Artscroll history series,
published and distributed by Mesorah Publications, New York, 1992,
pages 72-85.
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Heaven forbid to give over their children to cultural schools
27
or
to “Yiddishistein” schools or the like, where the main focus of
their teachings is atheism and heresy, and inculcate these young
children with lying ideologies that ridicule the words of Torah
and the prophets, and in so doing they raise up a generation that
is perverted and corrupt and despises everything that is holy.
Whoever sends his children to these kinds of schools is equivalent
to sending them to institutions that are literally worshippers of
idol gods.
We must especially strengthen ourselves in our faith in Hashem
and His Torah, a faith which has become very, very much
weakened in our times – because of our many sins – by virtue of the
widespread dissemination throughout the world of many books
(media) of the heresy that repudiate Hashem and His Torah. There
is practically not even one family where you could not fnd these
kinds of heretical books, and these books are the root cause of the
weakening of the faith of Jews. It is the responsibility of every
single person who has the ability to rebuke to clearly demonstrate
the enormous evil that we ourselves are causing ourselves by the
distribution of these media. Anyone who permits these books to
remain inside of his home (i.e., today’s Internet), even though he
himself does not read them is violating the prohibitive mitzvah of
(Devarim 7:26) “Do not bring an abomination into your home,”
and ultimately he will be excommunicated
28
just like them, G-d
forbid. And those who actually read them, or their family reads
them, they have no future \ no part of Olam Haba, as this concept
is brought down in the words of Chazal (Gemara Sanhedrin,
100b) “Those who read these ‘external’ books have no part \ no
future in Olam Haba.” Every day each of us says (Siddur – 13
Attributes of G-d) “I believe with complete \ perfect faith that
the Creator alone, His Name is Yitbarach, did, and does, and
forever will do everything;” and that being so, how could a man
27. To people who placed very great emphasis on the Yiddish language and
culture, and in so doing completely abandoned with contempt and hatred
everything else that is Jewish. (DH)
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קֶלֵח ול ןיֵאֶ ש ,םֶהָב םיִ אְרוק ותיֵב־יֵנְב וא ,םָ תוא אֵרוקֶ ש
םיִנוציִ חַה םיִרָפְסִ ב אֵרוקַה :ל"ַזַחְב אָ תיִ אְדִ כ ,אָבַה םָלועָל
לָכְב רֵ מוא דָחֶאְו דָחֶא לָכ הֵנִהְו .אָבַה םָלועָל קֶלֵח ול ןיֵא
ומְ ש ךַרָבְ תִי אֵרובַהֶ ש ,הָמֵלְ ש הָנומֱאֶב ןיִ מֲאַמ יִנֲא" :םוי
,ןֵכ םִ א ;"םיִ שֲעַמַה לָכְל הֶֹ שֲעַיְו הֶֹ שועְו הָֹ שָע ודַבְל אוה
תֵ עְב ,ולָלַה םיִרָבְד רֵבַדְל ומְצַעְב םָדָאָה שובֵי אל ךיֵא
'הַב הָנומֱאָה יִ כְו ,הֶזָב ותְ עַדְב הֶפָר ומְצַעְב אוהֶ ש ַעֵדויֶ ש
הֶצְרִיֶ ש הַמ לָכ תוֹ שֲעַל ודָיְבו הָאיִרְבַה לָכ תֶא הֶוַהְ מ אוהֶ ש
ותיֵב־יֵנְבִ ל ַחיִנַמ וא ומְצַעְב אֵרוקְו ,ולְצֶא דֹ אְ מ הָ שולֲח
־שודָקַהְב הָנומֱאָה םיִ שיִ חְכַמַה ,הֶלֵאָכ םיִרָפְסִ ב תורְ קִ ל
.הָנומֱאָה ךֶפֶה םֵהֶ ש הֶלֵאָכ םיֹ ִ שֲעַמ הֶֹ שועְו ,אוה ־ךורָב
־יֵנְבִ ל זֵרָזְל ודָיְב שֵיֶ ש יִ מ דָחֶאְו דָחֶא לָכ :וניֵרָבְדִ מ אֵצויַ ה
תוֹ שֲעַל ויָלָע הָבוחַה ,הָבושְ תִ ל ויָעָדֻיְ מו ויָריִ כַמְלו ותיֵב
ונֵנְ קַ תְי 'הַו .וב יולָ ת םיִ בַרָה תוכְזו ,הֶזָב לֵצַעְ תִי לַאְו ןֵכ
ונָל חַלְ שִיְו ,ויָנָפְל הָמֵלְ ש הָבושְ תִ ב בושָל הָבוט הָצֵ עְב
,תומָחֶנְו תועושְי ,תובוט תורושְב ונָל רֵ שַביִו ,קֶדֶצ לֵאוג
.ןֵ מָא וניֵ מָיְב הָרֵהְ מִ ב
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not be embarrassed to say these kinds of things at a time when
he himself knows that his intellect is wanting \ weak, and that
his belief in Hashem – that He created reality for everything in
Creation, and that He has the ability to do whatever He wants – is
extremely weak, as he himself reads these books or permits his
family members to read these kinds of books that refute faith \
belief in HaKadosh Baruch Hu, and this man does these kinds of
things that demonstrate the very opposite of our faith.
What evolves from our words is that every one of us who has the
ability to encourage the members of his family, and his friends
and acquaintances to do Teshuvah has a responsibility to do so,
and he cannot be lax in doing it. In so doing the merit of the
public will be ascribed to him. Hashem should instill within us a
good strategy to return to sincere Teshuvah before Him and send
to us our righteous Redeemer, and proclaim to us good news,
redeeming news, and news that will console our pain, quickly in
our times, Amen.
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APPENDIX A
Chafetz Chayim-Sefer Shemirat HaLashon
29

An encouragement to pray with a minyan.
Because of our many sins society today has broken with our holy
traditions that the majority of Jewish people have maintained
until now. Up until now even someone who did not merit to
learn Torah, still, the topic of prayer was regarded by the entire
general public as one of utmost holiness, meaning they were all
quick to get up in the morning with zest and go to shul to pray
with a minyan and to listen to the reading of the Sefer Torah.
Everything was done as the law proscribed. Some of these men
would gather together after prayers and remained in shul to learn
Mishnayot. But because of our many sins, nowadays the Yetzer
Hara has been greatly strengthened and apart from his great effort
to cause people to neglect their Torah learning, both adults and
children (and even very young children whose words of Torah
are very precious to HaKadosh Baruch Hu, as this is common
knowledge), the Yetzer Hara is slowly increasing his infuence
over people and they are increasingly giving up their mitzvah
of prayer and Tefllin. At frst the Yetzer Hara seduces him with
rationalizations that because of his many obligations he should
not go to the Beit Midrash regularly to pray Mincha and Arbit
29. Quoting from the Mazal Elul English translation of the Chafetz Chayim’s
ZT”L Sefer Shemirat HaLashon, the Conclusion of volume 2, page 293,
5766 (produced by the Mazal Elul Congregation, published and distributed
by the Mazal Press and available from Z Berman Books)
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there, and he should only occasionally go to shul. As time goes
on praying individually will take on an aura of permissibility so
that even when he has plenty of spare time at home he still is too
lazy to go to shul to pray. As a result of this he also neglects his
Torah classes with his study groups that were learning “Chayeh
Adam” or “Eyn Yaakov.” At that point his Yetzer Hara seduces
him further to sometimes not pray Shacharit, and only to go
regularly to shul on Mondays and Thursdays to listen to the
reading of the Sefer Torah. As time goes by this too will appear
to him to be permissible and eventually even the Torah readings
on Mondays and Thursdays will be unimportant to him and he
will come to shul only on Shabbat. As yet more time goes by he
will stop coming to shul on Shabbat but will make an appearance
there only occasionally on Shabbat Rosh Chodesh when the
cantor sings nicely. In time, the Yetzer Hara becomes further
strengthened and seduces him to follow the lifestyles of his evil
friends, and on occasion he will give up the mitzvah of wearing
Tefllin which is the crown on our heads! In summary, the Yetzer
Hara gains strength to the point where he removes the splendor
and beauty of the Jewish people.
And so I have said that I will arouse people’s awareness of how
important and how profound are communal prayers. First let me
explain how important \ how great this duty is. The statement
made by Chazal (in Gemara Pesachim, 46a) is well known to us
“Teflah \ prayer (demands up to) four miles.” Many of our Early
Authorities have explained this statement (Rashi, in commentary
on that Gemara, citation beginning with the word “knead,” and
the Tosafot there, citation beginning with the words “and to
pray”) namely, someone traveling along a road who knows he
can fnd a minyan within four miles in the direction he’s going, is
obligated to delay his prayers and continue along that road until he
fnds the minyan and only then can he pray (together with them).
Similarly if he knows he can fnd a minyan by backtracking up to
one mile, he is obliged to do so in order to pray with a minyan.
From this Gemara we can understand that obviously if he is able
to pray with a minyan in his city (where he is not troubled at all
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to locate a minyan) even if he has to travel a distance of one mile,
most certainly he is obligated to go there. Chazal have taught us
in Gemara Berachot (8a) “Whoever lives in a city where there is
a shul and doesn’t go there to pray is called an “evil neighbor.”
(Please see the following Hagahah).
Hagahah
We can also explain that a “good neighbor” (a good tenant)
is never an imposition on his neighbor (on his landlord). He
routinely cooks his food at the same time the owner of his home
cooks and fnishes at the same time as his landlord, and then
they seal the oven (i.e., the home owner and the tenant use their
common oven at the same time, minimizing the amount of wood
needed to cook their food, and allowing the sealed oven to warm
the house). But a “bad neighbor” (does just the opposite and)
his habit is to frst begin cooking after the owner of his home
has already closed up his oven and (this tenant) opens the oven
to cook his food. Besides the fact that he used more wood to
cook his food than would have been necessary if both meals
were cooked at the same time, he causes the house to become
cold as the oven opening is unsealed for a longer period of time.
All of these problems arise because this “bad neighbor” has his
own agenda and is uncaring about anyone else’s needs. So too in
our discussion. When a person walks into a shul to pray with a
minyan, and the congregation routinely prays at those times that
the law dictates are appropriate for Teflah, angels will open the
Gates of Heaven for them to carry their prayers On High. But
that’s not so when someone prays at home by himself. Many
times it will happen that he prays at home when the congregation
has already completed their Teflot and the Gates of Heaven
have been closed. And when this individual’s Teflot ascend he
knocks on Heaven’s Gate and he bothers angels come and carry
his solitary prayer On High (which they may or may not do).
And even if they do listen to him, still he is similar to the “bad
neighbor” discussed above.
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Now we will review in detail the great differences that exists
between someone who prays in his house by himself and someone
who prays with a congregation (minyan).
(1) First, merely the act of going to shul is a mitzvah for which he
receives reward. The Mishnayot Avot addresses this concept (5
th

perek, 14
th
Mishnah) “There are four categories of people who go
to the Beit Midrash:
Those who go there but don’t accomplish (because of some
circumstances that prevented them from learning). These people
receive merit for going and that reward is proportional to the
distance they traveled. The more steps he had to take the greater
will be his reward, as Chazal teach in Gemara Sotah (22a).
(2) Second, it’s very likely that once he comes to Beit Midrash
he will learn a chapter of Mishnayot or some detail of halacha
or Eyn Yaakov or something comparable. Chazal have taught
in Gemara Berachot (64a) “One who leaves the synagogue (in
those days they were accustomed to pray in a synagogue and
learn in a Beit Midrash) and enters a Beit Midrash will merit to
receive Hashem’s Presence,” whereas someone praying alone in
his house will remain without Torah.
(This ruination \ this mistake in the way people think is found -
because of our many sins - especially in houses of mourners. In
trying to earn merit for their fathers who have passed away these
mourners establish regular minyanim in their homes throughout
the year. But whatever gain they achieve is more than offset
by the losses they incur, because immediately after prayers in
their homes have concluded each man returns to his house, and
so all of these men remain without Torah (after Teflah) through
all of these days. This loss of Torah is (obviously) not a merit
at all for their fathers. The greatest beneft to a father’s soul
comes when a son strengthens his learning of Torah each day
and extends kindness to others, just as when a person is alive
the basic remedy to atone for one’s sins is to learn Torah and
extend kindness to others, as Mishle (16:6) teaches this lesson
“man’s sins can be atoned with kindness and truth.” Our Chazal
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have taught us in Gemara Berachot (5b) “…‘truth’ is Torah..,”
as Shelomo HaMelech teaches in Mishle (23:23) “buy truth and
do not sell it.” So too regarding the son who wants to increase
his father’s merit, the main way to do so is by learning Torah
and extending kindness to others. (Please reference my Sefer
“Ahavat Chessed, the 15
th
perek, where with G-d’s help, I have
elaborated on this subject.)
30
30. Quoting from the Mazal Elul English translation of the Chafetz Chayim’s
ZT”L Sefer Ahavat Chessed, volume 2, 15
th
chapter, page 225 (produced
and distributed by the Mazal Elul Congregation, 5773, available from
Z Berman Books): Hagahah: Since we are on this subject I thought to
mention here yet another important topic. There are men who want to
build an everlasting monument in memory of their parents and they make
an expensive headstone of onyx over their parent’s graves and inscribe
them with gold letters and designs and fowers. Among these people are
men who additionally plant at graveside beautiful shrubs and the like that
are visually pleasing, and they squander large sums of money on these
monuments thinking that they are giving great pleasure to the soul of the
deceased. (Emphatically) How big is the mistake these people make by
thinking in this way, since truthfully a soul that departs after the death of
a person in this world recognizes in the World of Truth the supreme value
of Torah and mitzvot, because he sees that this is the precious merchandise
which is prevalent throughout all of the Heavens (lit., worlds) and by
virtue of them man takes pleasure in the radiance of life. At that point
he understands that the value of the simplest of the mitzvot that he did in
this world is more precious to him than pure gold, and he is enormously
embittered at himself for squandering away his life pursuing the pleasures
of vanity and honor and the like, for which he now has to give an accounting
and reckoning. That being so, what pleasure does he derive when he sees
his children, having expended all of his energies on them throughout his
life, and he thought that they would save him from judgment with their
pleasing and honest deeds (i.e., mitzvot), and in the end they do yet more
things that are entirely vain, such as these things. It would be much better
if they had erected a headstone that was not so expensive, with simple
(engraved) letters that were not gilded, without designs and fowers, and
without shrubs [noting the main reason for the headstone is for the needs
of the soul of this dead person, as Chazal have said in Masechet Shekalim
(2:5) and the leftover money should have been used to buy Gemarot \ Shas
and given to the Beit Midrash, and inside those sefarim the children should
write a dedication in memory of the souls of their fathers. Alternatively,
this “leftover” money could be used to start an established G’mach \ free-
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(3) We also know very well what is written in our books, that
loan service in memory of their departed fathers, and in so doing their
souls would be very greatly elevated. Each and every loan issued fulflls
a proactive mitzvah of the Torah and necessarily, in so doing the merit of
their fathers would be greatly increased, as written in Sefer Yesh Nochalin,
that the merits and mitzvot a son does after his father passes away is
an atonement for the father’s soul, even if he did them for his own sake
(meaning, without intending to elevate the soul of his father).
The son of the author of Sefer Yesh Nochalin, the Sh’lah HaKadosh,
wrote on this same subject, quoted as follows: “This alone is not the
only thing that is accomplished, that he saves his father from Gehinnom
and exonerates him from sufferings, but even more - it brings him into
Gan Eden and places him in the company of Tzadikim. This concept is
brought down by the Zohar at the end of perashat B’chukotai, quoting the
prophet Malachi (1:6) “A son honors his father,” even though the father
has passed away the son is obligated to honor him even more, as stated in
the pasuk (Shemot 20:12) “Honor your father.” If this son lives a lifestyle
that is evil and destructive, with absolute certainty he is humiliating his
father. But if the son lives his life in the path that is faithful to Torah and is
good, and his deeds are pleasant, then in so doing with absolute certainty
he is honoring his father in the presence of people in this world, and is
honoring him in Olam Haba in the presence of HaKadosh Baruch Hu,
and HaKadosh Baruch Hu will take pity on this father and draw him to
the Throne of Glory. The holy Zohar is quoted up until here. If a son has
the ability to accomplish all of this great honor for his father and to bring
him into Gan Eden, it is a simple, logical conclusion that the son’s efforts
are able to cause his father not to be judged in Gehinnom, and not endure
any sufferings. And that which is written in Sefer Chasidim (section #605),
that “prayers and charity \ Tzedakah have no affect when they are done for
the sake of a person who was evil in his lifetime,” is addressing a stranger
who is not his son; but a person’s son who is an extension of his father, with
absolute certainty it can help (his father). The Sh’lah is quoted up until
this point.
Quoting from the Mazal Elul English translation of the Chafetz Chayim’s
ZT”L Sefer Shemirat HaLashon, in English translation entitled Mazal
Elul, volume 1 page 475: Also, because of his son’s learning Torah he
will merit to be saved from Gehinnom, as Chazal teach us in Tanna De’Vei
Eliyahu Zutah (12
th
perek) “Ignorant people who value Torah and pay to
have their children educated, these children will rescue their fathers from
the shame and the humiliation and the disgrace of facing Judgment in
Gehinnom.”
Because of his support of his children’s Torah education, there are
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occasions when he will be chosen to be (seated in Gan Eden) among the
righteous, as is brought down in The Hidden Midrash of Ruth (2
nd
perek):
“Rebbe Zemira’ah went to the village of Kfar Ono. He saw in the valley
of Kardonitah (located in the Arrarat mountain range) a volcano hole with
fames erupting from it. He put his ear to the hole and heard voices coming
out of it. An Arab went over to him and said - Come with me and I will
show you wondrous things that are kept hidden from mankind. So he went
with him behind a boulder and he saw fre coming out of several other
volcano holes and he heard other voices. The Arab told him- Listen here!
So he put his ear to the hole and he heard a voice crying - Woe unto me,
woe unto me! Rebbe Zemira’ah said - this must be one of the gateways
to Gehinnom. The Arab left him and he remained alone. After a while he
crawled to another spot and saw a man shouting out loud. They took that
man and lowered him into another deep faming hole and the man was
engulfed by fames and disappeared. Rebbe Zemira’ah then fell asleep. In
his sleep he dreamt he saw that man. He asked him - Who are you? The
man answered - I am a wicked Jew. There was not a single abomination
in the world that I did not do. Rebbe Zemira’ah asked him - What is
your name? The man answered - I don’t know, those who are punished
in Gehinnom cannot remember their names. He asked him - What is the
name of the town that you came from? The man answered - I came from the
Upper Galilee and I was a butcher and because of the despicable things
I did there, they judge me three times each morning and three times each
evening. Rebbe Zemira’ah asked him- Did you leave any sons behind? And
the man answered- Yes. Rebbe Zemira’ah got up and traveled to the Upper
Galilee. There he heard the voice of a child reciting Mishle (2:4) “If you
would desire it as you would desire silver and if you would search for it as
you would search for hidden treasure, then you would understand the fear
of G-d.” Rebbe Zemira’ah then went to another Beit Midrash and heard
the voice of another small child saying (Tzephania 2:3) “Seek justice, seek
humility, perhaps you will be hidden on the day of Hashem’s anger.” He
began inquiring about the background of that evil man and asked a young
child about him. The child answered him - Rebbe! Such-and-such terrible
things are going to happen to that man because there was not one single
bad thing or sin in the world that he did not do. These terrible things will
happen to him and to the woman who nursed him. Rebbe Zemira’ah asked
this child - Did he leave a son behind in this world? The child answered
- Yes, he left one son who is as evil and wicked as his father was and he
hangs out in the slaughter houses. Rebbe Zemira’ah searched for this son,
found him and took him (out of that environment) and taught him Torah to
the point where this son knew Tanach and knew how to pray and say Kriyat
Shemah. He continued this boy’s education and taught him Mishnah and
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Sefer Beit Yisrael
when someone becomes accustomed to behaving in a certain bad
way and his friends learn to behave in that same bad way, he is
punished for their behavior (this is evident from Gemara Yomah
(86a) in the Rashi there, citation beginning with the words “for
example”). We know (from Gemara Sanhedrin 100b) that good
behavior is rewarded signifcantly more than the punishment
administered for bad behavior. Therefore, all the more so if
someone performs a mitzvah or assumes a good character trait
and someone else copies his good behavior, he will also receive
a reward because of them. So too in our discussion. When
someone routinely goes to Beit Midrash each day to pray with a
minyan, many of his friends and acquaintances will emulate him
and he will receive merit because of them as well.
(4) The words of Shelomo HaMelech (in Mishle, 2:4-5) are
well known “If you will search after it as you search for money
(silver) then you will achieve an understanding of what it
means to be G-d fearing.” When it comes to matters of money,
people know very well that if someone has an opportunity to
enter into a business that will earn a proft of fve gold coins or
Gemara, laws and aggadatah and the son became learned and very wise.
That son became Rebbe Nachum HaPakuli. Now why did they call him
HaPakuli? As the pasuk says (Yeshayah 28:7) “pulled out a criminal,”
that he was able to pull his father out of the judgment (punishment) of
Olam Haba. Many sages of that generation descended from him and are
called Pakuli. That man (the butcher) came back to Rebbe Zemira’ah in a
dream and said to him - Rebbe, just as you gave me solace and a sense of
tranquility, so too should HaKadosh Baruch Hu bless you with tranquility.
Because from the day my son came to know his frst sentence of Torah
they removed me from judgment, and when my son began to recite Kriyat
Shemah they excused me from being judged day and night. Once, when my
son’s rabbi called upon him to recite in yeshiva, they completely removed
me from all of the punishment of Gehinnom. When my son became learned
and wise they prepared for me a seat of honor among the righteous of Gan
Eden. Each day that my son developed a new, novel insight into the Torah
and it was repeated over in his name they crowned me with yet another
superb crown, the same as the ones used to crown the righteous. All of
this honor came to me because of you. Praiseworthy is the person who
educates a child to toil in Torah in this world. (Quoted up until this point).
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an alternate business that will earn a proft that is doubled and
redoubled that amount, obviously he will make an extra effort
to choose the business that makes the most money for him. So
too in our discussion. Everyone knows that you cannot compare
a few people performing a mitzvah to many people performing
that same mitzvah. The Torah highlights this idea (Vayikrah
26:8) “one hundred of your enemy will run away from fve of
you, and ten thousand will run away from one hundred of you.”
Rashi explains this pasuk (by logic, if fve of us could chase one
hundred, then one hundred of us should be able to chase two
thousand, yet the pasuk says ten thousand will run away from
us in fear. The Torah is teaching us that groups of people joined
together in a common cause have a power to achieve much more
that the sum total of the efforts and achievements of individuals
working alone). So too in our discussion. In going to shul to
pray with a minyan, besides fulflling the mitzvah of Teflah
these people will earn many of the Torah-imposed daily mitzvot:
For example (1) The mitzvah of Tefllin. (2) The mitzvah of
reciting Kriyat Shemah. (3) The mitzvah of remembering our
Exodus from Egypt. This being so, then when he comes to the
Beit Midrash each day to pray with a congregation, and everyone
together fulflls each of these other mitzvot, each of these mitzvot
takes on an added dimension of holiness; something that cannot
happen when someone prays by himself.
(5) Everyone is aware of the Teflah we recite each day
(Yerushalmi Peh’ah, 1:1) “These are the things for which man
receives an incidental reward in this world while the principal
reward is reserved for him in Olam Haba” (one of them being)
“getting up to go to the Beit Midrash” daily - to pray Shacharit
and Arbit.
(6) It causes one to live a long life, as Chazal teach in Gemara
Berachot (8a) “They said to Rebbe Yochanan - There are old
men in Bavel. He wondered because the pasuk says (Devarim
1:21) “in order that your lives be lengthened and the lives of your
children on the land that G-d swore to give to your fathers” (and
how is it possible that people grow old even though they are not
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Sefer Beit Yisrael
living on the Land of Israel). But once they told him that people
get up early and stay late in the synagogues he replied - That
accounts for their longevity.” (Please see that reference).
(7) Every person when he prays hopes that moment will be the
appropriate one for G-d to accept their prayers. Chazal’s teaching
in this regard is very well known to us (Gemara Berachot 8a)
“When is the time appropriate for Hashem’s acceptance of our
prayers – when the congregation is praying.”
(8) Chazal have taught (Gemara Berachot 8a) “…HaKadosh
Baruch Hu does not refuse communal prayers, as Eyov proclaims
(36:5) ‘G-d is mighty and does not despise (refuse)’.…” But
that’s not so if someone prays by himself. When someone prays
alone Heaven examines every Beracha very closely – was he
praying properly (with the right motivation and with the right
thoughts in mind), as the Holy Zohar brings down (perashat
Vaychi, pg 234a) in commenting on the pasuk (Tehilim 102:18)
“He turns towards the prayers of those who are shattered and does
not refuse their prayers,” (just as He does not refuse communal
prayers) (David HaMelech uses the word “ar’ar” which means
“shattered” or “devastated” and is based on the way Yirmiyahu
uses the word (17:6) “like a lone tree in the desert” [all alone]).
We all know that the pressures of today are very great to the
point where it’s not possible to fnd even one person who can
pray with the right thoughts in mind without working very hard
on his concentration, yet everyone wants their prayers to be
accepted On High. Therefore, at the very least it is incumbent
on people to take this advice and pray (only) with a minyan since
regarding this specifcally Eyov teaches “G-d is mighty and does
not refuse.”
(9) When one prays with a congregation, he has (an opportunity to
answer out loud) “...Bless G-d...,” and “Kedushah,” and “Amen,
may His Great Name,” that each of these is an independent,
awesome, profound concept. In responding to “Bless G-d,” man
creates a crown for HaKadosh Baruch Hu, as Midrash Konen
brings down (day 5). In reciting “Kedushah,” man fulflls the
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Torah’s instruction (Vayikrah 22:32) “and I shall be sanctifed
within Jewish society.” (Please see the following Hagahah) (and
in so doing we elevate our own sanctity, as the pasuk concludes
“I Am G-d who sanctifes you”). In responding “Amen, may
His Great Name,” man receives forgiveness for all of his sins, as
Chazal teach (in Gemara Shabbat, 119b) “Anyone who answers
‘Amen, may His Great Name be blessed’ with all of his might,
meaning with all his powers of concentration, even if he is
slightly tinged with heresy, “they” will forgive him.”
Hagahah
How so very important is it for man to strengthen himself and
not waste or squander reciting “Kedushah” and “Amen, may
His Great Name.” Chazal’s teaching (in Perek Rebbe Eliezer
Ben Hurkanos) is very well known to us, that On High there are
thousands of myriads (myriad = 10,000) of attending angels who
constantly recite the Kedushah each day with great reverence,
fear and awe. Tanna De’Vei Eliyahu (Rabbah) brings down
(17
th
perek) there are 496,000 myriad attending angels that stand
before Him and praise His Great Name constantly each day.
From sunrise to sunset they chant “Holy, Holy, Holy” and from
sunset to sunrise they chant “Blessed is G-d’s honor throughout
the universe.” How so very humiliated will this man be when
he arrives On High and sees this mighty sound coming from
thousands of myriads of holy angels who sanctify and praise The
Name of HaKadosh Baruch Hu, who created them and formed
them, with joy and happiness, and this man now remembers
that when he was in the world-set-aside-for-accomplishment
HaKadosh Baruch Hu gave him this same great opportunity to
constantly glorify and sanctify His Great Name just like these
troops of angels On High, and he was lazy and squandered that
opportunity of his own free will. The essential thought to ponder
while he is alive is - There will come a time when he will long
to glorify and sanctify the Name of Hashem with all of his soul
but he will not be given permission to do so. We all know man
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Sefer Beit Yisrael
does not receive permission to learn Torah or sanctify Hashem’s
Name except while he is alive in this world, as this is common
knowledge.
If we come to give an accounting, man should consider carefully
the extra zeal that is appropriate for him in this regard, meaning
to strengthen himself to pray with a minyan every day. (Just
think) That from one single day in the Teflot of Shacharit and
Mincha there are thirty eight “Amen’s” in the nineteen Berachot
of the Amidah (Chazal have taught in Gemara Shabbat (119b)
“Anyone who is careful to answer “Amen,” ‘they’ open for him
the Gates of Gan Eden, as related in sefer Yeshaya (26:2) “Open
up the gates and let a righteous nation come in, those who guard
their faith.” (“faith” in Hebrew is ‘emunim’). Do not read it
as ‘emunim’ but rather read it as ‘Amenim’ (many ‘Amens’),”
and he will say eight times “Amen, may His Great Name..” and
sixteen “Amen’s” of Kaddish, and two Kedushah’s, and “...Bless
Ado-nai who is blessed….”
All of this is true if he prays with a minyan Shacharit and Mincha
on one day. Go now and calculate what he will gain \ how much
merit he will have when he does this for one week or one month
or, obviously, for one year- the merit man will earn by training
himself to pray with a minyan is endless.
(10) Especially on Mondays and Thursdays he also fulflls the
mitzvah of hearing the reading of the Sefer Torah, an ancient
decree that was promulgated in the days of Moshe Rabbeinu A”H,
as Chazal bring down in Gemara Babba Kamma (82a). During
the epoch of the Gemara (up until about fve hundred years after
the destruction of the second Beit HaMikdash), villagers living
in outlying areas would come into the cities on Mondays and
Thursdays to hear the reading of the Sefer Torah, as we learn from
the beginning of Gemara Megillah. But because of our many
sins, we need to be ashamed of ourselves in light of what those
villagers did in earlier generations. They were not lax to travel
from their villages to the cities for this (to hear the reading of the
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Torah). But today, among ourselves, at the slightest pretext, it is
common even on Mondays and Thursdays, we will rise up early
and leave our cities to travel to the villages and will not listen to
the reading of the Torah.
(11) We have described somewhat the great level of the person
who routinely prays with a minyan, that his merit and mitzvot
increase very, very much. The main idea we are conveying is this
mitzvah must be fulflled constantly, without faltering. But if man
only occasionally falters in fulflling his obligation to pray with a
minyan, G-d forbid, he falls into the category of (Vayikrah 6:21)
“and if you follow me casually (occasionally),” as Rashi explains
there. Similarly, Chazal have taught in Gemara Berachot “When
man routinely comes to the Beit Midrash, but once doesn’t come,
HaKadosh Baruch Hu asks – Why didn’t he come?! This is
alluded to in the pasuk – that Hashem says - Why did I come
and no one was here, I called out but no one answered?” If man
went (did not appear in Beit Midrash) because he was involved
in some mitzvah, “the radiance will be his,” but if he went for
some secular reason, “the radiance will not be his.” (Yeshayah
50:10). “Let him trust in the Name of Hashem and rely on his
G-d,” meaning, he should have relied on G-d and he did not.”
(end quote). Chazal are teaching us that even if an opportunity
to proft develops at the time man should be going to Beit
Midrash, man should not look at it (man should ignore it) and
rely on Hashem’s Name, that whatever Heaven decreed for him
(on Rosh Hashanah) will not be diminished because he passed
up that opportunity. In fact this opportunity is sent to him by
Heaven many times to test his resolve and dedication, as Chazal
have told us (Midrash Eyov, 5
th
perek, 17
th
pasuk) there is no man
who is not put to the test.
31
When man thinks about this, he will
31. Quoting from the Mazal Elul English translation of the Chafetz Chayim’s
ZT”L Sefer Ahavat Chessed, part 2, 7
th
chapter, page 85: Hagahah - This is
similarly brought down in Midrash Shemot Rabbah (31) “Praiseworthy is
the man who withstands his test, as there is no man that HaKadosh Baruch
Hu does not test. He tests the rich if their hand is opened to the poor. He
tests the poor if he is able to accept sufferings and does so without getting
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see and realize clearly that sometimes he stood in his store all
day long with hardly any customers, yet when time came to pray
Mincha (or on Friday afternoon just before sunset, as Shabbat
was about to begin) suddenly the store flls with customers,
customers he had never seen before and they pressure him to sell
his merchandise to them. All this is a test, that HaKadosh Baruch
Hu wants to see if man truly values serving Hashem with all of
his heart and soul.
(12) More than all of these compelling reasons to accustom
oneself to pray with a minyan, there is yet another great personal
mitzvah to be realized from praying with a congregation, and that
is he also educates his children to serve Hashem. When a child
sees his father going to Beit Midrash and that this mitzvah is very
precious to him, the child himself becomes accustomed to fulfll
this mitzvah and G-d’s honor, His prestige is elevated.
angry, as the pasuk states (Yeshaya 58:7) “destitute people bring home.”
If the rich man stood up to his test and dispensed various Tzedakot, he will
consume his money (i.e., live his lifestyle) in this world while his principal
reward will be reserved for him in Olam Haba, and HaKadosh Baruch
Hu will save him from the judgment of Gehinnom, as the pasuk states
(Tehilim 41:2) “Praiseworthy is the one who contemplates the needs of
the poor, on his day of “bad” \ evil (i.e., judgment) Hashem will protect
him.” And if the poor man stood up to his test and did not complain he
will receive a double portion in the Coming Future, as the pasuk states
(Tehilim 18:28) “because You save a destitute people.” But a wealthy
man who is miserly, both he and his money will depart from this world,
as the pasuk relates (Kohelet 5:13) “and he will lose his wealth in some
bad way” since he has a jaundiced eye (he is miserly and uncooperative)
with the charity collectors. Why? Because the world turns; the one who is
rich today will not be rich tomorrow, and the one who is poor today will
not be poor tomorrow. This one He will take down and this one He will
raise up. The pasuk expresses this concept as (Tehilim 75:8) “For Elokim
is the judge, this one He will take down and this one He will raise up.”
Something similar to this is also brought down in Midrash Mishle, in the
11
th
chapter, in commentary on the pasuk (Mishle 11:24) “One who holds
back from doing what is proper will suffer a loss:” Rebbe Shemuel the son
of Nachmani said Rebbe Yonatan said – If you see a man who holds himself
back from doing Chessed, know conclusively that he is losing his wealth,
as the pasuk states (Mishle 11:24) “One who holds back from doing what
is proper will suffer a loss.”
APPENDIX A
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Truthfully I am very astonished, why is it in our times we don’t
see teenagers in the Beit Midrash except for a very minute
number of them, a few here and a few there. Now I understand
the reason why; the child learns from his father. When the child
sees the father does not value that mitzvah, that sometimes the
father prays in Beit Midrash and sometimes he prays at home by
himself (even with nothing forcing him to stay home), the child
seizes this attribute and compounds it, and then does not go at
all. Thus, in addition to not fulflling his obligation to educate his
son, the father in fact teaches his child just the opposite, to do bad,
and he removes his child from serving Hashem. In the Coming
Future this father will be judged guilty and held responsible for
this as well. Those people who are thoughtful will keep all of
this in mind will be praiseworthy and it will be good for them.
32

32. Quoting from the Mazal Elul English translation of the Chafetz Chayim’s
ZT”L sefer Torat HaBayit, 14
th
chapter: “all of this is alluded to in the
Torah, in perashat Ha’azinu, as it is written (Devarim 32:4-7) ) “The
corruption does not come from Him, His children are the ones who are
fawed,” a corrupt and twisted generation.” The underlying intent is – At
the time man decides to corrupt his lifestyle (by leaving Torah and mitzvot)
he should understand clearly that HaKadosh Baruch Hu is not at all
affected by him, rather, it is only this man himself who is destroying himself
(as the text relates (Eyov 35:6-8) “If you have sinned, what affect have
you had on Him”…rather, “your wickedness will only affect a person like
you.” And so too his children; that in the way this man conducts his life
he is actively damaging his children as they become progressively fawed
\ crippled (meaning, they will violate many of the Torah’s prohibitive
mitzvot, and in so doing they will literally become crippled at the time
the dead are brought back to life, as I wrote in my sefer Chomat HaDat).
In any event, one who is fawed \ crippled is nevertheless still identifed
as a (Jewish) “man,” except that he has a defect. But that is not true
of the generation that follows after him since they have abandoned their
religious beliefs in the mitzvot and Hashem’s Torah they become twisted
and corrupt just life the twisted fber of a wick. This is just as Rashi
explained, meaning, you will not fnd within these children even one ounce
of their body that is faithful to Hashem (lit., you will not fnd within these
children even one limb that is in its correct place), rather, everything is
twisted and convoluted. What evolves from our words is the truism that a
man must constantly strengthen himself very much to uphold \ to observe
Hashem’s Torah in all of its mitzvot, and in so doing the generations that
138
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Chafetz Chayim
Sefer Beit Yisrael
APPENDIX B
33
Chafetz Chayim Kuntres Likutei Amarim
3
rd
chapter
A statement on the subject of “Rebuke.”
Chazal have said (Gemara Shabbat 55a) “There has never been a
good decree that emerged from the ‘mouth’ of HaKadosh Baruch
Hu which was subsequently reversed except for this one time,
as is written in Sefer Yechezkel (9:4): Hashem said to him (to
the angel Gavriel) – ‘Go and roam through the city, the city of
Yerushalayim, and place a mark on the foreheads…’ HaKadosh
Baruch Hu said to Gavriel – ‘Go and place a mark on the foreheads
of Tzadikim in order that the angels of annihilation will have no
power over them, and place a mark of blood on the foreheads of
Resha’im in order that angels of annihilation will have full power
over them.’ The Attribute of Strict Justice said before HaKadosh
Baruch Hu – ‘Ruler over the Universe, what makes these any
different than these?’ Hashem answered (lit., He told her) ‘These
follow after him will also be observant. All of this is suggested to us by
David HaMelech A”H who said (Tehilim 112:1) “Praiseworthy is the man
who remains in fear of Hashem, who desires His mitzvot very much, a
unique \ strong person in society; the generations that descend from him
will be straight \ nurtured and blessed.
33. Quoting from the Mazal Elul English translation of the 3
rd
chapter of
the Chafetz Chayim’s ZT”L Kuntres Likutei Amarim (printed together
with Sefer Geder Olam, produced and distributed by the Mazal Elul
Congregation, 5772, available from Z Berman Books).
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are absolute Tzadikim and these are absolute Resha’im.’ She
said to Him – ‘Ruler of the Universe, they (the Tzadikim) had
the opportunity to rebuke them (the Resha’im) and they did not
rebuke them.’ He said to her – ‘It is revealed and known before
me that if they did rebuke them, they (the Resha’im) would not
accept their reprimand.’ She said to Him – ‘Although it is known
before you, but who revealed it to them?!’ Immediately thereafter
it is written ‘I will begin [the judgment] from My temple;’ Don’t
read it as ‘from My Temple,’ \ (Hebrew – Mikdashi), rather read
it as ‘from My sanctifed ones’ \ (Hebrew – Mekudashi) – These
are the people who observe the entire Torah from Aleph to Taf
(i.e., from ‘A’ to ‘Z’);” please see that reference.
It is brought down in Sefer Kohelet (at the end of the 12
th
chapter
– 12:13) “In the end everything will become known (lit., heard),
be in fear of G-d and observe His mitzvot because that is the
reason for the being of every person.” The targum translated this
pasuk as “Every action \ everything ever said (by a person) in
this world (even) in privacy, all of it will eventually be publicized
and heard by all of mankind.” When the great and awesome \
terrifying Day of Judgment comes - at which time HaKadosh
Baruch Hu will judge the entire world - when they bring man to
judgment and they (Heaven) will publicize every single one of
his actions, whether done in private or in public, and he will be
called upon to give a reckoning and accounting for everything
that he did. Most certainly he will advocate for himself that he
is not guilty all that much claiming he did not know the severity
of the sin. He will defend himself by saying that the truly guilty
ones in this regard are the Talmidei Chachamim who learn Torah
in my city, because they did not rebuke me and did not make me
aware of the severity of this sin, because if they did rebuke me
I would have stopped doing that sinful action; (Please see the
following Hagahah); Therefore the Talmid Chacham is caught up
in the sin of the transgressor (since he had the ability to rebuke the
sinner and he didn’t), even though it is revealed before Heaven
that even if the Talmid Chacham rebuked this person he would
not have accepted that rebuke. Yet nevertheless the sinner retains
an excuse for his behavior (that if he was warned, he would not
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APPENDIX B
Chafetz Chayim
Sefer Beit Yisrael
have committed the sin), as mentioned above in sefer Yechezkel
regarding the prosecution of the Attribute of Strict Justice before
HaKadosh Baruch Hu, and in the end that argument prevailed, as
brought down in that Gemara.
Hagahah
I recall an incident that occurred in the year 5743 (secular
calendar year 1883) in the city of Rakow which I saw with my
own eyes – an incident that illustrates our topic: In a village near
the city lived a wealthy man who committed a crime against the
state. They tried and convicted him, and sentenced him to ffteen
years in Siberia. As they were taking him from his village to
Minsk by way of Rakow, the prisoner asked the guards who were
transporting him to call Rakow’s rabbi to come to him. When the
rabbi came to this man, he said to the rabbi – “Rebbe, I have a
complaint against your honor – that you never once reprimanded
me! Even though it is certain that because of my many sins this
outcome happened to me, still, your honor never once rebuked
me, and it is possible that if your honor reprimanded me I would
have stopped my evil doings and these sorrows would never have
materialized against me.
The Gemara Sanhedrin relates the following (91a): Antoninus
said to Rebbe – The body and the soul can each exonerate
themselves from the Attribute of Strict Justice. How?! The body
can say – “The soul sinned, (the proof being) that from the day
the soul separated from me (from the body) I died, and I have
been lying in the grave like an inanimate rock.” The soul can
say – “The body sinned, (the proof being) that from the day I
separated from him I have been fying in the air like a bird.”
Now – let’s see this (i.e., let’s examine these two statements).
Throughout their entire life in this world the body and the soul
were true friends one to the other, each one helping his friend.
Nevertheless, at the moment of fearful judgment each one wants
to distance himself from the other and place the entire blame on
APPENDIX B
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his friend. And how much even more so would one want to put
the blame onto someone else who is neither his body nor his soul.
With absolute certainty he will use everything in his power to put
the burden of blame on him (i.e., on that other person) – in order
to save his soul.
What emerges from our words is this – Each and every person
must be afraid for the safety of his soul as he remembers that the
awesome Day of Judgment will come. This concept is expressed
in the text as (Malachi 3:2) “Who can survive its arrival…it is
like a (searing) smelting fre?!” Even more so do the Talmidei
Chachamim in every city have to be in fear that there will certainly
be indictments against them because they did not rebuke the
people in their city, even if they assessed and concluded that the
people of their city would ignore their rebuke and their efforts
would be pointless – since it is possible that at least a few of
them would listen to them. Occasionally one will fnd that the
words of the local Talmid Chacham don’t help much and his
words are ignored, since they (the community) in the city are
already accustomed to his mussar and reprimand, nevertheless,
in a different city his words accomplish much and make a strong
impression. Therefore he should not be lazy in this regard, and
he must return repeatedly to many of the towns that are nearest
to his home to rebuke them for the improper lifestyle in which
many of them stumble and sin. We have found a comparable
idea written in Tanna De’Vei Eliyahu (in the 11
th
perek), quoted
as follows: “And if you will ask regarding the twenty fve
thousand men
34
who were killed in Givat Binyamin – “Why
were they killed?!” They died because the Great Sanhedrin (i.e.,
the Nation’s authoritative Supreme Court) instituted by Moshe
34. The text of Tanna De’Vei Eliyahu quotes 70,000 men, but the text version
of our Master (the Chafetz Chayim ZT”L) is precise based on the pasuk in
Shoftim (20:35) “Hashem then struck (the tribe of) Binyamin…on that day
25,100 men. Thus, the total killed was 70,000, meaning, those who were
also killed on the side of (the tribes of) Israel in the frst battle, and in the
second battle and in Yavesh Gilad. It was for this reason that our Master
concluded with “and 70,000…were killed.” (MC)
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APPENDIX B
Chafetz Chayim
Sefer Beit Yisrael
and Yehoshua and Pinchas should have (prepared themselves to
travel extensively, and) “strapped a backpack of steel onto their
waists” (i.e., take extensive provisions) and “picked up their
hems above their knees” (i.e., travel) and circulate through all of
the cities of Israel; one day in Lachish, one day in Beit El, one
day in Hebron, one day in Yerushalayim, and so on throughout
all of the cities of Israel – and teach Israel – but they did not do
that. Instead, when they came into their country, everyone went
to his vineyard and to his wine and feld – saying, “All is at peace
in my environment” in order not to inconvenience themselves
and work for the good of society, in order that they should not
have to trouble themselves. (And so when the members of the
tribe of Binyamin did not involve themselves in Torah, and did
abominable things, at that moment HaKadosh Baruch Hu sought
to annihilate the entire universe. HaKadosh Baruch Hu said – I
gave these people Eretz Yisrael only in order for them to read and
learn and be busy with Torah, each subject in its time, and learn
societal ethics). Therefore, in Givat Binyamin where the people
were not toiling in Torah and social norms, they all (i.e., the
entire tribe of Binyamin) banded together and went out to civil
war in defance of all of the other tribes of Israel, and seventy
thousand men of Israel were killed. And who killed all of these
men? One should say that they were killed by none other than
the Great Sanhedrin who were invested by Moshe and Yehoshua
and Pinchas the son of Elazar.” The Tanna De’Vei Eliyahu is
quoted up until this point.
35
So too in our times, because of our many sins, as we see the
generation is in decline further with each passing day, the
obligation is upon anyone who has the ability to teach the public
to travel to various cities close to where he lives; perhaps he will
have some success in saving Jewish souls, and the public’s merit
will be attributed to him.
35. This emended text is quoted directly from the 22
nd
chapter of the English
translation of the Chafetz Chayim’s ZT”L Sefer Shem Olam, page 462,
(produced and distributed by the Mazal Elul Congregation, 5771, available
from Z Berman Books distributors).
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APPENDIX C
D’rasha on Emunah
by Rabbi Eliezer Ginsburg
A sefer of Yesodeh HaDat, of the pillar, the foundation of our
nation, what we live for, what guides us, on what we stand
throughout generations from the beginning, meaning, from
our forefathers beginning from Abraham Aveinu to this very
day, as the nations of the world call us the Sons of Abraham.
The foundation is Emunah. And what leads us throughout
generations is like the Navi Micha said: “היחי ותנומאב קידצ,” “The
Tzadik lives with Emunah.” Abraham Aveinu is called the “Rosh
HaMa’amanim.” He brought to this world Emunah, belief in
HaBoreh, Baruch Shemoh, as the Medrash tells us over [at] the
beginning of perashat Lech LeCha. Abraham Aveinu is walking
down a road and he sees a building all lit up, a beautiful building
all lit, and he says to himself “הריבה לעב ימ?” “I wonder who this
beautiful building belongs to?” Who is in it, who lit all those
lights?” And then Abraham Aveinu said “הריבה לעב ימ?” “Who
is the owner of this world? Who lit the lights by day and shuts
the lights by night? Who is that? “Boreh Olam!” Abraham
Aveinu brought Emunah to the world. Emunah in Hashgacha
Perati.1 Emunah that nothing happens in this world without a
decree, as Chazal express this “ןיזירכמ אל םא הטמל ועבצע ףיקומ םדא ןיא
הלעמלמ וילע.” A normal occurrence - stubbing your toe, hurting a
fnger, scratching your skin - Normal occurrences daily doesn’t
happen unless there was a decree before “הלעמלמ וילע ןיזירכמ.”
1 G-d’s personal guidance of each and every individual.
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APPENDIX C
Chafetz Chayim
Sefer Beit Yisrael
In Heaven there is an announcement, not just a statement, a
proclamation “הלעמלמ וילע ןיזירכמ.” First of all Hashgacha Perati
– how everything is controlled by Boreh Olam. I would like
to share with you on that thought a small story on just recently
happened with me. An individual came over to me and gives me
a check for two hundred ffty dollars. I asked him what is this
all about, and he tells me something that I didn’t remember, but
a while back he had to marry off a child, he was short of funds
and he came over to me and I gave him a Tzedakah check of two
hundred ffty dollars, he came to use of course. And just recently
he came upon some money and he wants to return the money he
received to make his way, and I had given him $250, so here is a
check of two hundred ffty dollars, but he would like that just like
I gave the money for wedding expenses, if I would use the money
for wedding expenses for someone in need. I thanked him. I put
the check in the pocket and I forgot about it. Friday, the end of
the week, a Talmid Chacham comes over to me and tells me, Reb
Lezer, I’m raising funds for a bachur, a Ben-Torah. I’m missing
two hundred ffty dollars, could you give me two hundred ffty
dollars? I put my hand in my pocket, and I know exactly where
the two hundred ffty dollars was intended for. I gave him the
two hundred ffty dollars. A clear indication that you are just a
means of fulflling the decrees of the Boreh Olam. HaKadosh
Baruch Hu wanted that this Chatan should receive two hundred
ffty dollars. He has me, I’m in between. As one person brings
me the two hundred ffty dollars and another person comes a
few days later to pick up the two hundred ffty dollars. Clearly
Hashgacha Perati. This is just a small example of what’s going
on in the whole wide world. Everything, everybody, Hashgacha
Perati.
I just read something beautiful about a Rav in Pittsburgh. He
was called the Pittsburgher Rav. He was walking down the street
heading somewhere and a fellow stops his car and says – “Rav,
maybe you would like a ride?” and the Rav said – “You’re right,”
and climbs into the front seat. He notices that in the front of the
dashboard another steering wheel is mounted, and he asks the
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driver “What’s this?” And the driver answers “My son loves my
steering wheel. As soon as he’s in the car, even after buckling
down in is seat, he’s there out of it grabbing onto my steering
wheel. Of course not safe to say the least, but dangerous. I
therefore came upon a great idea. I went to my mechanic and
asked him if he has a steering wheel and if he can mount it by
the front seat on the passenger side, and he did. And now when
my son sits along side of me, he grabs onto his steering wheel,
turns right, turns left, holds it straight. He’s happy and I’m
happy.” Upon hearing this, the Pittsburgher Rav said – “This is
the example of us. The One what’s holding the real, true steering
wheel is Boreh Olam, is HaKadosh Baruch Hu. We are holding
this mounted steering wheel on the front of the car. We turn, and
we turn, and we think we’re turning. We think we’re leading.
We think we’re driving. But the truth is HaKadosh Baruch Hu,
the Boreh Olam is driving, is leading. This is a most powerful
lesson of Hashgacha Perati. Stop and think a second. Internalize
it. Internalize it. The great Chafetz Chayim who we’ve just
translated one of his books; we, I mean Rabbi Levy, [the Chafetz
Chayim] was a man who learned with himself and with the
generation. This is Emunah in Hashgacha Perati.
Just a short story, but a powerful one. In perashat “Shlach” the
pasuk tells us “ץראה לא םכאובב,” “When you will come to your
Land,” meaning, when you will come to Eretz Yisrael “ינא רשא
םכתא איבמ,” “which I will bring you there.” Rav Shwab, Rab
Shimon Shwab Z”L spent a Shabbos in Radin. He was a guest of
the Chafetz Chayim, and his whole lifetime Rav Shimon Shwab,
the Rav of the Washington Heights kehilla lived with what he
saw. That one Shabbos made an impression upon him that carried
him his whole lifetime. So he told over one of the incidents that
he saw, that left on him this impression for eternity. He saw the
Chafetz Chayim take a Chumash and open it, and started to read
the Chumash and translate it in the most understanding way, as
if you would teach children in school, as you would translate it
for little children, teaching them the Chumash. And the Chafetz
Chayim read this pasuk and said “םכאובב,” “When you will
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APPENDIX C
Chafetz Chayim
Sefer Beit Yisrael
come,” sounding as if you are in control. And then the pasuk
continues “אמש םכתא איבמ ינא רשא ץרא לא,” “to where I am bringing
you there;” in other words, this steering wheel story! It looks
as [if] you’re coming, “םכאובב,” “you are coming.” No! No!
“אמש םכתא איבמ ינא רשא,” “I am bringing you there!!” And this is
how the Chafetz Chayim drilled into himself the foundation of a
nations – Emunah, again and again he reviewed it, drilled it into
himself. This is the way. This is the way Rav Yisrael Salanter
“Heaven and Earth are far from each other,” true, but yet when
it rains from Heaven the Earth gets wet, and eventually due to
the Earth getting wet, out sprouts food, bread, vegetables, fruits
of trees. The food that is needed for the world to exist. So is
true when a person reviews over to himself again, and again, and
again, and again – Emunah, from the pesukim of the Torah from
reading, as I showed you an example from the Chafetz Chayim,
taking the lessons of the Torah, and addition, taking the lessons
of your life and what you see around you. For example, walking
down the street, there’s two streets to get to your destination. For
no reason that you really know you choose one, and guess who
you met, the person who you’ve been looking for, who you’ve
tried to contact, and there he is. Something that happens daily,
but his is Emunah, this is Boreh Yitbarach’s controlling when you
weren’t supposed to meet him and you went on a different street
you missed him. You were just there but you weren’t supposed
to meet him, so he left. This is just a small example of how a
person lives with Hashgacha Perati. But the second lesson which
we learn from these words of Chazal that a person doesn’t stub
a toe unless [there] is a proclamation from Heaven “וילע ןיזירכמ
הלעמלמ,” is a clear showing of how great you are, how important
every individual is, and therefore how your actions play a role.
A Medrash in Ruth, as the Medrash explains that the Megillah of
Ruth was written by the Navi, the Navi Shemuel lived years after
Ruth and yet writes down exactly what they said – conversations
between Naomi, Ruth, Boaz, exactly as they happened. The
Navi, being a Navi was shown the past as he is shown the future,
and recorded it. The Medrash goes on and says “So who records
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now?” And the Medrash says Eliyahu and Mashiach. The
actions of every individual is recorded by Eliyahu and Mashiach,
and signed off by Boreh Olam. My grandfather, Rav Chatzkel
Levenstein Z”L asked “Why is it needed that Mashiach and
Eliyahu should write it down, why isn’t it enough an appointed
Malach, after all every one of us – Chazal tell us – walks and
goes with two Malachim. So why can’t they write it down?
Why does it have to be Mashiach and Eliyahu?. And the answer
is to teach you that these two who are waiting to let it be known
that we have been “Zocheh” to the Geulah, to Redemption – they
are waiting – and every act that you do, either it brings them
closer of brings them further. That’s what Chazal are telling us.
Every act of every one of us either brings them closer or brings
them further. That’s who you are. That’s where your actions go
and carry.
This Emunah which we just now discussed is the foundation
of our nation. How important it is to live with it, to study it.
Learn, and learn and learn. And grow and grow. And this is
what this is all about. Let us read the words of the Chafetz
Chayim. Let’s internalize what he writes, and this will lift this
up and bring us closer to the Boreh Olam. And from our deeds
and our actions HaKadosh Baruch Hu will have a חור תחנ \ Nachat
Ruach, for that is the םלועה תילחת – that is what it’s all about;
Boreh Yitbarach Shemoh. Thank you Boreh Olam for giving us
all these opportunities. Thank you Boreh Olam for allowing us,
showing us, teaching us and leading us. And what is it all about?
Boreh Olam, Boreh Olam!
Thank you.
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APPENDIX C
The Chafetz Chayim Z”L
My Notes
ד"סב
A word of thanks to everyone who supported
the publication of this sefer
(Gemara Babba Batra 73b)
“Rabba Bar Bar Chanah said- Once I
saw a frog that was the size of the city
of Hegroniah. How big is the city of
Hegroniah? Sixty houses! A serpent
came and swallowed it and then a
raven came and swallowed the serpent.
It then few up and rested in a tree.
Come and see just how strong that tree
was. Rav Pappa Bar Shemuel said – if
I wasn’t there myself to see it I would
never have believed it.”
In this midrash taught by the Tana’im who are the ba’alei aggada of the
gemara, Chazal are praising the benefactors of Torah who carry their
great responsibility despite the pressures of an alien society. Moshe
Rabbeinu blesses them in his beracha to Zevulun (Devarim 33:18) as
" ךתאצב ןולובז חמש רמא ןולובזלו "
“and to Zevulun he (Moshe) said- rejoice Zevulun as you leave”
to which Rashi comments " הרוחסל ךתאצב החלצה "
“success as you leave to conduct business”
These willing partners of HaKadosh Baruch Hu give generously and
graciously to promote Torah and in so doing fulfll the words of the
Navi (Yeshayahu 11:9)
" םיסכמ םיל םימכ 'ה תא העד ץראה האלמו "
“and (it will be a time when) the world will be flled with a knowledge
of Hashem as (vast as) the waters that cover the seas”
We wish to express Hashem’s blessings and our heartfelt thanks to all of
those sponsors who made possible the printing and distribution of this
sefer. With Hashem’s help, their zechut \ their merit will inevitably help
bring Mashiach and end our galut.
):גע ארתב אבב(
ידידל הנח בר רב הבר רמאו
אתקורקא איהה יל איזח
אינורגהד ארקא יכ איוהד
?איוה המכ אינורגהד ארקאו
אעלב אנינת אתא !יתב ןיתש
אנינתל העלבו אצנקשופ
יזח את אנליאב ביתיד קילסו
.אנליאד היליח שיפנ המכ
יא לאומש רב אפפ בר רמא
.ינמיה אל םתה יאוה אל
ד"סב
תמשנ רכזל
our daughter
Mazal (Levy) Abady A”H
ה״ע הדירפו הידידי תב לזמ
our grandson
Yosef (Joey) Levy ZT”L
ל״ז הרשו והילא ןב ףסוי
Our sister
Rachel Shelly Assis A”H
ל״ע לזמ תב לחר
and her husband
Abraham Albert Assis Z”L
ה״ע לחר ןב םהרבא
ד"סב
Dedicated in memory
תמשנ רכזל
our parents
Mr. Jack Levy ZT”L
ל״ז האל ןב בקעי
Mrs. Mollie Levy A”H
ה״ע לחר תב לזמ
         
our paternal grandparents
Yedidya and Leah Levy A”H
ה״ע יול האלו הידידי
         
Our maternal grandparents
Habib and Rachel Sutton Shomer
A”H
ה״ע רמוש ןוהטיס לחרו ביבח
and their son Shelomo Z”L
ל״ז לחרו ביבח ןב המלש
by their children and grandchildren
Yedidya and Frieda Levy, Lillian and Phil Shelby, Harvey
and Amanda Levy, Robert and Chava Levy
ד"סב
Dedicated in memory of our mother
תמשנ רכזל
Mrs. Mollie Schultz A”H
ה״ע הדירפ תב בוט לזמ
and our grandparents
Binyamin and Frieda Mevorach A”H
ה״ע ךרובמ הדירפו ןמינב
by their children and grandchildren
Frieda and Yedidya Levy, Mr. and Mrs. Ben Schultz,
Mr. Jack Schultz, Tovit and Mike Granoff, Aylit and
Ron Scharf, Atara and Eli Fenner, Liora and Arie
Tuchman
ד"סב
תמשנ יוליעל
ל״ז יול הידידי
ה״ע יול אליל ותשאו
In memory of our grandparents
Yedidya Levy Z”L
and his wife Leila ( Leah ) Levy A”H
by their children and grandchildren
Mark and Gina Levy
Vera and Leo Gindi, Daniel and Daniella Levy
Laurie and Mark Seruya
ד"סב
In honor of all of my
Nephews and Nieces
who always give me the greatest
האנה
Your Loving Uncle
Judah Marcus
May Hashem bless you and watch over you
May Hashem shine His Presence on you
and be gracious to you
May Hashem bless you with peace and goodness
Amen
ד"סב
Dedicated in memory of the
Chief Rabbi of the Syrian Sephardic community
Rabbi Yaakov Shaul Kassin ZT”L
By his grandson
Saul Kassin
ד"סב
Dedicated as a zechut
for our family and all of Klal Yisrael
Eddie and Victoria Esses
and family
         
Dedicated by
Yaacob (Jack) Falack and family
in honor of
Mrs. Mollie Falack
׳יחת לזמ תב הדירפ
and in memory of
ל״ז ארזע הרש ןב
Ezra (Earl) Falack ל״ז
ל״ז החלצ ןב לאפר
Ralph Levy ל״ז
and
'יחת לזמ תב רי ֵ לק
Claire Levy ה״ע
ד"סב
תמשנ יוליעל
ל״ז הייהב ןב קחצי
         
In honor of our dear uncle and aunt
Toufc and Aggie Levy
and family
Sidney, Monie, Victor and Carol
and their children
by
Elie Elmann
and his daughter
Tal and Isaac Mograby
ד"סב
In heartfelt appreciation
הנבי דסח םלוע
You did build a world which manifests
lovingkindness ( Tehilim 89:3 )
May Hashem bless them in great happiness to see
generations of children
תוצמו הרות ירמוש
Eli and Raisel Wagshall
         
Joseph and Terry Dwek
ד"סב
תמשנ יוליעל
ל״ז הואנ ןב ןויצ םהרבא
         
In memory of
תמשנ יוליעל
ל״ז ןוטלא ןב לאכימ
Mr. Michael E. Safdeye Z”L
by
Mrs. Bobbi Safdeye and family
ד"סב
Compliments of
Anonymous
בוט השעו ’הב חטב
הנומא הערו ץרא-ןכש
’ה לע גנעתהו
.ךבל תולאשמ ךל ןתיו
)ד-ג ,ז"ל םיליהת(
Trust in Hashem and do good
[so that you may] dwell in the land.
Be nourished by [your] faith
and take delight in Hashem
and He will give you
the desires of your heart.
(Tehilim 37: 3-4)
ד"סב
In memory of
Harriet Bissu A”H
יוליעל תמשנ
ה״ע הנח תב לדא
ב״י ןויס ג״עשת
ד"סב
תמשנ יוליעל
ל"ז הבובחמ ןב םירפא
ה"ע וריהז תב הרמג הנש
ל"ז הרמג ןב ןרהא
ה"ע רתסא תב העד הדועסמ
ל"ז הרמג הנש ןב ריאמ
         
תחלצהל
י"נ לכימ ןב םירפא
ויתונבו וינב לודיגבו הסנרפב החלצהל
םיבוט םישעמלו הרותל
המלש האופר
העד הדועסמ ןב לאומשל
הרמג הנש תב לכימל
ד"סב
Greetings

Dr. and Mrs. Steven Braha
         
Yerucham and Sue Reich
         
Compliments of
an anonymous donor
ךלנ ׳ה תיב
         
Mr. and Mrs. Rephael Attie
         
Dr. Irving Friedman
ד"סב
In Loving Memory of
my dear parents
Fred M. Esses
ל״ז אליל ןב העושי
and
Mollie Esses
ה״ע הפיטל תב לזמ
and my beloved wife
Masha Ze’eva
bat Cima Miriam ה״ע
by
Eli Esses
and his children
Rabbi Jason L. Esses, M.D.
Rabbi Joseph M. Esses
Mrs. Mazal Esses Buls
and their families.
Name of Sefer Description
15 SEFER BEIT YISRAEL
Fundamental topics in the service
of Hashem and fulfllment of His
mitzvot
16
SEFER TORAH OHR
published together with
SEFER TORAT HABAYIT
Torah Ohr emphasizes the
importance of learning the Order
of Korbanot ( Seder Kadashim ) as
the single-most detailed topic of
the Chumash which will herald the
onset of Geulah, and the service of
the Beit HaMikdash. Sefer Torah
HaBayit is an instruction to learn
Torah even as one is at leisure
in his home, and an appeal for a
person to earn the best possible
place for his soul in Olam Haba.
Name of Sefer Description
11
Te laws of ISHUT from SEFER
NIDCHEI YISRAEL
(English translation)
Laws of interpersonal relations
between men and women (also
available in Spanish translation)
12
Las leyes de la ISHUT del Sefer
NIDCHEI ISRAEL
(traducción al español
Guía de la Torá a la conducta
apropiada entre hombres y
mujeres.
13 SEFER GEDER OLAM
Geder Olam addresses four
mitzvot of the Torah: the
obligation of married women
to have their hair covered
when appearing in public; the
extreme sin of men and women
dancing together at weddings; a
father's obligation to marry of
his daughter when she reaches
marriageable age; and an appeal
to correct the immodest styling of
women's apparel.
14
SEFER GEDER OLAM
published together with
KUNTRES LIKUTEI AMARIM
Geder Olam addresses four
mitzvot of the Torah: the
obligation of married women
to have their hair covered
when appearing in public; the
extreme sin of men and women
dancing together at weddings;
the obligation of a father to
marry of his daughter when she
reaches marriageable age; and an
appeal to correct the immodest
styling of women's apparel.
Likute
Amarim is a collection of ffteen
lectures on the building of
personal development and the
elevation of one's Neshamah.
Name of Sefer Description
7 KUNTRES AHAVAT YISRAEL
Te Chafetz Chayim's appeal for
loving (Achdut) among Jews as
a requisite for Mashiach's arrival
and the building of the Beit
HaMikdash
8
SEFER AHAVAT CHESSED
( 2 volumes )
Te laws and mussar of the
mitzvah of lending money to
someone in need (including
the commentary of the Netiv
HaChessed). Te laws of the
mitzvah of hospitality, celebrating
the wedding of a bride and groom,
visiting the sick, writing one's will,
comforting the mourning, burying
the dead.
9
SEFER NIDCHEI YISRAEL
(2 volumes)
A guide to the mussar and
practical halachot that are
applicable to everyday life,
including: Te importance of
Teflah, Limudei Torah, Kashrut,
Shabbat and Yamim Tovim, and
various topics in Ishut.
10
SEFER SHEM OLAM
published together with
KUNTRES NEFUTZOT YISRAEL
(2 volumes)
Sefer Shem Olam focuses on
Shabbat observance, doing
Chessed and strengthening Torah
as essential to acquiring a good
life and an eternal remembrance.
Nefutzot Yisrael refutes the
reasons why people launch into
spiritually ruinous lifestyles, and
concludes with advice on bringing
Beracha into ones' life.
Name of Sefer Description
1
PREFACE & INTRODUCTION
TO SEFER CHAFETZ CHAYIM
Te Forward and Introduction by
the Chafetz Chayim to his Sefer
Chafetz Chayim - the prohibitive
and proactive mitzvot associated
with the laws of Shemirat
HaLashon.
2
SEFER CHAFETZ CHAYIM
( 4 volumes)
Te halachot of Esurei Lashon
Hara and Esurei Rechilut complete
with the Makor Hachayim
and Be'er Mayim Chayim
commentaries
3
SEFER SHEMIRAT HALASHON
(2 volumes)
Te classic mussar and hashkafah
text that sparked the worldwide
awareness to guard ones speech.
4
KUNTRES CHOVAT
HASHEMIRAH published
together with
KUNTRES KEVOD SHAMAYIM
Chovat HaShemirah emphasizes
the pleasant midot that become
internalized as a consequence
of guarding one's speech.
Kevod Shamayim enumerates the
pitfalls of improper speech and
enormous rewards for guarding
one's speech
5
KUNTRES ZACHOR
LEMIRYAM
A motivational text designed to
encourage and inspire readers
toward greater awareness of the
words we use.
6
KUNTRES SFAT TAMIM
published together with
KUNTRES TZIPITAH
LeYESHUAH
Sfat Tamim addresses the
issue of people living "beyond
their means," and the deceit
employed by people to maintain
a lifestyle beyond their means.
Tzipitah LeYeshuah is an essay
of great hope and expectation
relating to the imminent and
ultimate Geulah.