© 2006 by Robert Lepor. All rights reserved.
Subsequent to [discussing that one must guard his tongue from speaking that which is forbidden and how slander relates to sins between man and his fellow, we move on to] the next verse which states “turn away from evil” (Tehillim: 34; 15), referring to the class of sins between man and HaShem. Concerning the 248 positive commandments, the verse then states “and do good” in relation to. [[The pesukim[1] first discuss] guarding from sins that are between man and his fellow, as they include both [sins against one’s fellow and sins against HaShem. For when one wrongs another, he violates the Will of HaShem Who commands against committing this [sin], also wronging his fellow in the process.] Conversely, Heaven Forbid, when [the person] does not guard his tongue from evil, he increases in the performance of many willful sins[2], as well as exceedingly great and powerful inadvertent sins that come about [as a result of this] sin of [forbidden speech]. This matter of guarding the tongue is the root and essence of most sins between man and his fellow, as well as certain sins between man and G-d, this concept being explained in the introduction.
In fact, according to the words of our Sages of Blessed Memory, in maseches[3] Arachin (15a, 16b) and elsewhere, that deal at great length with the enormous shamefulness of this sin [of Lashon HaRa] and its great punishment (we will quote their holy words later on in the book, G-d willing), it is implicit that this sin [of Lashon HaRa] is itself very severe, regardless of that which results from [the forbidden speech]. Therefore we need to elucidate, concerning what [reasons] and why is this sin more severe than the other grave sins that are [found] in the Torah.
[1] Pesukim = Verses.
[2] MaLBI”M explains (Yishayahu: 1; 4) that עון – willful sins – relates to the words עוות and עוה – distort. עון is the type of sin one performs as a result of intentionally distorting his ways from the way of the Torah, and thereby sins intentionally. חטא – inadvertent sin – refers to a sin performed through negligence, where one thought that the action was not a sin, thinking it is permitted or being blinded to the fact it is forbidden to desire. חטא means “miss”, as in “miss the target”. Due to erroneously “thinking” that a given sin is permitted, or being blinded to its forbidden nature, the person “misses the mark”, as his understanding of the given sin is “off target”.
[3]“Maseches”
In fact, according to the words of our Sages of Blessed Memory, in maseches[3] Arachin (15a, 16b) and elsewhere, that deal at great length with the enormous shamefulness of this sin [of Lashon HaRa] and its great punishment (we will quote their holy words later on in the book, G-d willing), it is implicit that this sin [of Lashon HaRa] is itself very severe, regardless of that which results from [the forbidden speech]. Therefore we need to elucidate, concerning what [reasons] and why is this sin more severe than the other grave sins that are [found] in the Torah.
[1] Pesukim = Verses.
[2] MaLBI”M explains (Yishayahu: 1; 4) that עון – willful sins – relates to the words עוות and עוה – distort. עון is the type of sin one performs as a result of intentionally distorting his ways from the way of the Torah, and thereby sins intentionally. חטא – inadvertent sin – refers to a sin performed through negligence, where one thought that the action was not a sin, thinking it is permitted or being blinded to the fact it is forbidden to desire. חטא means “miss”, as in “miss the target”. Due to erroneously “thinking” that a given sin is permitted, or being blinded to its forbidden nature, the person “misses the mark”, as his understanding of the given sin is “off target”.
[3]“Maseches”
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