## Shemirat HaLashon, Book II

###### Shemirat HaLashon, Book II 27:1
[Shemirat HaLashon, Book II 27:1](https://torahapp.org/share/book/Shemirat%20HaLashon/s/Book%20II/r/27:1)

**שֶׁיִּשְׁתַּדֵּל כָּל אָדָם לְקַיֵּם אֶת כָּל הַמִּצְוֹת לְלֹא יוֹצֵא מֵהַכְּלָל.**

**Shmirath Halashon by Rabbi Shraga Silverstein:**
**In this chapter it will be explained why every man must exert himself to fulfill *all* of the mitzvoth, with no exceptions to the rule.**


###### Shemirat HaLashon, Book II 27:2
[Shemirat HaLashon, Book II 27:2](https://torahapp.org/share/book/Shemirat%20HaLashon/s/Book%20II/r/27:2)

**וְהִנֵּה** עַד כֹּה דִּבַּרְנוּ אוֹדוֹת הַתְחָלַת הַפָּסוּק (תהילים ל"ד י"ג ט"ו): "מִי הָאִישׁ הֶחָפֵץ חַיִּים וְגוֹ', נְצֹר לְשׁוֹנְךָ מֵרָע" וְגוֹ'. וְעַתָּה נְבָאֵר בְּעֶזְרַת הַשֵּׁם אֶת סוֹף הַפָּסוּק: "סוּר מֵרָע וַעֲשֵׂה טוֹב", מַה שֶּׁשַּׁיָּךְ לְרֵישָׁא דִּקְרָא: "מִי הָאִישׁ', וְגוֹ'. וָאַעַן וָאֹמַר: יָדוּעַ הוּא מַה שֶּׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה בְּבֵאוּר הַפָּסוּק הַזֶּה: "מִי הָאִישׁ הֶחָפֵץ חַיִּים" בָּעוֹלָם הַבָּא, "אֹהֵב יָמִים לִרְאוֹת טוֹב" בָּעוֹלָם הַזֶּה, "נְצֹר לְשׁוֹנְךָ וְגוֹ', סוּר מֵרָע וַעֲשֵׂה טוֹב". וְנַקְדִּים לָזֶה מַה שֶּׁאָמְרוּ בְּשֵׁם הַגְּרָ"א עַל הַפָּסוּק (ישעיה ג' י' י"א): "אִמְרוּ צַדִּיק כִּי טוֹב, כִּי פְּרִי מַעַלְלֵיהֶם יֹאכֵלוּ; אוֹי לָרָשָׁע רָע, כִּי גְמוּל יָדָיו יֵעָשֶׂה לוֹ". בְּצֵרוּף הַקְדָּמָה לָזֶה, כִּי הַמִּצְוֹת שֶׁבֵּין אָדָם לַמָּקוֹם, כְּשֶׁמְּקַיְּמָן, עִקַּר שְׂכָרָן בָּעוֹלָם הַבָּא, וְכֵן עָנְשָׁן כְּשֶׁעוֹבֵר עֲלֵיהֶן. וְהַמִּצְוֹת שֶׁבֵּין אָדָם לַחֲבֵרוֹ, שֶׁהוּא מֵיטִיב בָּזֶה לִבְנֵי אָדָם, מְקַבֵּל שְׂכָרוֹ גַּם בָּעוֹלָם הַזֶּה, וְכֵן כְּשֶׁעוֹבֵר עֲלֵיהֶן, לְבַד עָנְשׁוֹ הַשָּׁמוּר לוֹ לָעוֹלָם הַבָּא, נֶעֱנָשׁ גַּם בָּעוֹלָם הַזֶּה, בַּעֲבוּר שֶׁבְּמַעֲשָׂיו הֵצֵר לִבְנֵי אָדָם. וְשֵׁם צַדִּיק וְרָשָׁע מֻנָּח עַל עִנְיָנִים שֶׁבֵּין אָדָם לַמָּקוֹם, וְשֵׁם טוֹב וְרַע מֻנָּח עַל עִנְיָנִים שֶׁבֵּין אָדָם לַחֲבֵרוֹ. וּבָזֶה יְבֹאַר הַפָּסוּק עַל נָכוֹן: "אִמְרוּ צַדִּיק כִּי טוֹב" הַיְנוּ שֶׁבְּמַעֲשָׂיו הֵיטִיב גַּם לַבְּרִיּוֹת, "כִּי פְרִי מַעַלְלֵיהֶם יֹאכֵלוּ". "אוֹי לָרָשָׁע רָע" הַיְנוּ שֶׁהוּא רַע גַּם בֵּין אָדָם לַחֲבֵרוֹ, "כִּי גְמוּל יָדָיו יֵעָשֶׂה לוֹ". וְעַתָּה יְבֹאַר גַּם הַפָּסוּק הַנִּזְכָּר לְעֵיל: "מִי הָאִישׁ הֶחָפֵץ חַיִּים" בָּעוֹלָם הַבָּא; "אֹהֵב יָמִים לִרְאוֹת טוֹב" גַּם בָּעוֹלָם הַזֶּה; "סוּר מֵרָע [הַיְנוּ מֵעֲשׂוֹת רַע] וַעֲשֵׂה טוֹב" הַיְנוּ גַּם הַמִּצְוֹת שֶׁבֵּין אָדָם לַחֲבֵרוֹ, לְהֵיטִיב לְזוּלָתוֹ, וְעַל יְדֵי זֶה יִרְאֶה בְּיָמָיו טוֹב גַּם בָּעוֹלָם הַזֶּה.

**Shmirath Halashon by Rabbi Shraga Silverstein:**
Until now we have spoken about the beginning of the verse (Psalms 34:13-15): "Who is the man who wants life, etc., Guard your tongue from evil, etc." And now, with the help of the L-rd, we shall explain the end of the verse: "Depart from evil and do good," as it applies to the beginning of the verse. It is well known what our sages of blessed memory have said about this, viz.: "Who is the man who wants life" — in the world to come, "who loves days to see good" — in this world. "Guard your tongue, etc. Depart from evil and do good." We shall precede [the explanation of this verse] with what is said in the name of the GRA on the verse (Isaiah 3:10-11): "Say of the *tzaddik* that [he is] good, for the fruits of their deeds shall they eat. Woe to the *rasha* [the wicked one], for he is evil. For the recompense of his hands shall be rendered him," viz.: If one fulfills the mitzvoth between a man and his Maker, the essence of his reward is in the world to come; and so, his punishment, when he transgresses them. And for the mitzvoth between a man and his neighbor, where he benefits his fellow men, he receives his reward in this world, too. Similarly, if he transgresses them, aside from the punishment awaiting him in the world to come, he is punished in this world too, for by his acts he also causes suffering to men. The terms "*tzaddik*" and *rasha*" apply to the relationship between a man and his Maker, and the terms "good" and "evil," to that between a man and his neighbor. And the verse is now resolved, viz.: "Say of the *tzaddik* that [he is] *good*," i.e., that by his acts he benefits also his fellow men — "for the fruits of *their* deeds [(those of the *tzaddikim*)] shall *they* [(their fellow men)] eat." "Woe to the *rasha*, for he is *evil*," i.e., even in the area of "between man and his neighbor" — "for the recompense of *his* [the *rasha*'s] hands shall be rendered *him* [his fellow man]." And now, the aforementioned verse is also resolved, viz.: "Who is the man who wants life" — in the world to come; "who loves days to see *good*" — even in this world. "Depart from [doing] *evil* and do *good*," i.e., also the mitzvoth between a man and his neighbor, to do good to his fellow man, and through this to see good, even in this world.


###### Shemirat HaLashon, Book II 27:3
[Shemirat HaLashon, Book II 27:3](https://torahapp.org/share/book/Shemirat%20HaLashon/s/Book%20II/r/27:3)

**וְהִנֵּה** "סוּר מֵרָע" כּוֹלֵל כָּל הָעִנְיָנִים שֶׁל רַע: גֶּזֶל וְחָמָס וְאוֹנָאָה וְרִבִּית וּלְהוֹנוֹת לְזוּלָתוֹ וּלְהַלְבִּין פָּנָיו וְכַדּוֹמֶה. "וַעֲשֵׂה טוֹב" כּוֹלֵל כָּל עִנְיְנֵי הַטּוֹבוֹת, כִּצְדָקָה וּגְמִילוּת חֲסָדִים, וְהַחְזָקַת מִי שֶׁמָּטָה יָדוֹ וּקְבוּרַת מֵתִים וּבִקּוּר חוֹלִים וְהַכְנָסַת אוֹרְחִים וַהֲשָׁבַת אֲבֵדָה וַהֲשָׁבַת הֶעָבוֹט וְתַשְׁלוּמֵי שָׂכִיר בִּזְמַנּוֹ וְכַדּוֹמֶה עוֹד הַרְבֵּה מִצְוֹת שֶׁבֵּין אָדָם לַחֲבֵרוֹ. וְעַל כֻּלָּם צָרִיךְ הָאָדָם לָשׂוּם אֶל לִבּוֹ וּלְזָרֵז אֶת עַצְמוֹ לְקַיְּמָן, וּכְמוֹ שֶׁרָאִינוּ בְּמִצְוַת שׁוֹפָר, שֶׁכָּל אֶחָד רָץ לְקַיְּמָהּ, כֵּן צָרִיךְ לִהְיוֹת בְּכָל הַמִּצְוֹת לָרוּץ אַחֲרֵיהֶן וְלִשְׂמֹחַ בְּקיּוּמָם, וּכְמוֹ שֶׁאָנוּ אוֹמְרִין בְכָל יוֹם: עַל כֵּן, ה' אֱלֹקֵינוּ, בְּשָׁכְבֵנוּ וּבְקוּמֵנוּ נָשִׂיחַ בְּחֻקֶּיךָ וְנִשְׂמַח בְּדִבְרֵי תּוֹרָתֶךָ וּבְמִצְוֹתֶיךָ לְעוֹלָם וָעֶד. [וּבַעֲוֹנוֹתֵינוּ הָרַבִּים אָנוּ מְדַבְּרִין עִם הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁנַּעֲשֶׂה כֵּן, וְאָנוּ עוֹבְרִין עַל זֶה, וּמְקֻיָּם בָּנוּ, מַה שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (ברכות ו:) עַל הַפָּסוּק (תהילים י"ב ט'): "כְּרֻם זֻלֻּת לִבְנֵי אָדָם" אֵלּוּ דְּבָרִים הָעוֹמְדִים בְּרוּמוֹ שֶׁל עוֹלָם, וּבְנֵי אָדָם מְזַלְזְלִין בָּהֶם.]

**Shmirath Halashon by Rabbi Shraga Silverstein:**
Now, "Depart from *evil*" includes all aspects of evil: theft, violence, wronging, interest, cheating, "whitening" one's face, and the like. And "do good," includes all aspects of good: charity, lovingkindness, supporting the indigent, burial of the dead, visiting the sick, welcoming guests, returning lost objects, returning a pledge, paying a hired worker on time, and many other such mitzvoth between a man and his neighbor. A man must set his heart on all of them and spur himself to fulfill them. As we have seen with the mitzvah of shofar, that all run to fulfill it, so should it be with all mitzvoth, to pursue them and to rejoice in their fulfillment. As we say every day: "Therefore, O L-rd our G-d, in our lying down and in our rising, let us speak in Your statutes and rejoice in the words of Your Torah and in Your mitzvoth forever." [And, in our many sins, we say to the Holy One Blessed be He that we shall do this, but we transgress it. And in us there is fulfilled what our sags of blessed memory have said (Berachoth 6b) on the verse (Psalms 12:9): "…when the vile are exalted over the sons of men" — "these [i.e., mitzvoth] are the things that stand at the height of the world, and the sons of men cheapen them."]


###### Shemirat HaLashon, Book II 27:4
[Shemirat HaLashon, Book II 27:4](https://torahapp.org/share/book/Shemirat%20HaLashon/s/Book%20II/r/27:4)

**כְּלַל** הַדְּבָרִים: צָרִיךְ הָאָדָם לִהְיוֹת זָהִיר לְקַיֵּם דִּבְרֵי הַתּוֹרָה, בֵּין הַדְּבָרִים שֶׁבֵּין אָדָם לַמָּקוֹם וּבֵין הַדְּבָרִים שֶׁבֵּין אָדָם לַחֲבֵרוֹ, כִּי כֻּלָּם דִּבְרֵי ה' הֵמָּה. וְזֶהוּ מַה שֶּׁאָמַר הַכָּתוּב בְּפָרָשַׁת הַאֲזִינוּ (דברים ל', ב מ"ו מ"ז): "אֲשֶׁר תְּצַוֻּם אֶת בְּנֵיכֶם לִשְׁמֹר לַעֲשׂוֹת אֶת כָּל דִּבְרֵי הַתּוֹרָה הַזֹּאת; כִּי לֹא דָּבָר רֵיק הוּא מִכֶּם, כִּי הוּא חַיֵּיכֶם". וְהַיְנוּ שֶׁלֹּא יַחֲשֹׁב הָאָדָם בְּנַפְשׁוֹ עַל אֵיזֶה מִצְוֹת, שֶׁאֵינָן רַק לְכַתְּחִלָּה לְיַפּוֹת אֶת הָאָדָם, וְלָזֶה אָמַר: "כִּי הוּא חַיֵּיכֶם", שֶׁכְּמוֹ בְּעִנְיְנֵי הַגּוּף יֵשׁ בְּכָל אֵיבָר וְאֵיבָר חַיּוּת, וְכֻלָּם נִצְרָכִים לוֹ בְּהֶכְרֵחַ, כֵּן בְּכָל מִצְוָה וּמִצְוָה יֵשׁ בָּהּ חַיּוּת לְנֶפֶשׁ הָאָדָם, וְכֻלָּם מֻכְרָחִים לוֹ. וְזֶהוּ מַה שֶּׁאָמוּר בְּקֹהֶלֶת (י"ב י"ג): "סוֹף דָּבָר הַכֹּל נִשְׁמָע, אֶת הָאֱלֹקִים יְרָא וְאֶת מִצְוֹתָיו שְׁמוֹר, כִּי זֶה כָּל הָאָדָם". וְהַיְנוּ שֶׁעַל יְדֵי יִרְאַת הָאֱלֹקִים מִלַּעֲבֹר עַל שׁוּם לֹא תַעֲשֶׂה, וּלְקַיֵּם כָּל מִצְוֹתָיו שֶׁצִּוָּה בְּקוּם וַעֲשֵׂה, זֶהוּ כָּל הָאָדָם וְהַיְנוּ שֶׁאָז נִקְרָא אָדָם שָׁלֵם, מַה שֶּׁאֵין כֵּן אִם תִּקְטַן בְּעֵינָיו, חַס וְשָׁלוֹם, אֵיזֶה מִצְוָה, אָז הוּא חָסֵר בְּנַפְשׁוֹ.

**Shmirath Halashon by Rabbi Shraga Silverstein:**
In sum: One must take care to fulfill the words of the Torah, both those things between man and his Maker and those things between man and his neighbor. For they are all the word of the L-rd, as it is written (Devarim 32:46-47): "…which you are to command your children to keep and to do — all the words of this Torah. For it is not an empty thing for you. For it is your life." For just as with the body there is life in every limb, and all [of the limbs] are required by it, so, in every mitzvah there is life for a man's soul and all [the mitzvoth] are required by it. This is the intent of Koheleth 12:13: "The end of the matter — all has been heard. Fear G-d and keep His mitzvoth. For this is the whole man." That is, through the fear of G-d, not to transgress any negative commandment and to fulfill all of His positive commandments — this is the whole man. That is, *then* the man is called "complete," which is not so if some mitzvah is minor in his eyes, G-d forbid, in which instance he is lacking in his soul.


###### Shemirat HaLashon, Book II 27:5
[Shemirat HaLashon, Book II 27:5](https://torahapp.org/share/book/Shemirat%20HaLashon/s/Book%20II/r/27:5)

**וּמַה** יָּפָה בָּזֶה מְלִיצַת חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה, מַה שֶּׁאָמְרוּ עַל הַפָּסוּק (שמות ל"ב ט"ז): "וְהַלֻּחֹת מַעֲשֵׂה אֱלֹקים הֵמָּה". לֻחת כְּתִיב, שֶׁהָיוּ שְׁתֵּיהֶן שָׁווֹת, (וְהוּבָא בְּפֵרוּשׁ רַשִּׁ"י), וְרָצָה לוֹמַר: וְנִרְאִים כְּלוּחַ אֶחָד, כִּי יָדוּעַ שֶׁבְּלוּחַ אֶחָד מִיָּמִין הָיָה כָּתוּב בּוֹ הָעִנְיָנִים שֶׁבֵּין אָדָם לַמָּקוֹם, וּבַלּוּחַ הַשֵּׁנִי, שֶׁמַּתְחִיל (שמות כ' י"ג) מִ"לֹּא תִרְצַח לֹא תִנְאָף" עַד סוֹף הַלּוּחַ, הָיָה כָּתוּב בּוֹ הָעִנְיָנִים שֶׁבֵּין אָדָם לַחֲבֵרוֹ, וְהַיְנוּ שֶׁלֹא יַחֲשֹׁב הָאָדָם עַל אֵיזֶה מֵהֶן שֶׁהוּא רַקּ לְכַתְּחִלָּה לְיַפּוֹת אֶת הָאָדָם, וְלָזֶה בָּאוּ שְׁתֵּיהֶן שָׁווֹת בְּצִמְצוּם גָּדוֹל, שֶׁאֵין יִתְרוֹן לְזֶה מִזֶּה, וְגַם שֶׁהָיוּ נִרְאִין כְּלוּחַ אֶחָד, לִרְמֹז, שֶׁכְּמוֹ הָאָדָם, אֵימָתַי הוּא אִישׁ בַּאֲנָשִׁים? כְּשֶׁהוּא שָׁלֵם בְּאֵיבָרָיו, אֲבָל אִם יֶחְסַר לוֹ בְּגוּפוֹ אֵיזֶה חֵלֶק מִמֶּנּוּ, הוּא נִמְאָס בְּעֵינֵי אֲנָשִׁים וְגַם בְּעֵינֵי עַצְמוֹ, כֵּן הוּא בְּעִנְיְנֵי הַנֶּפֶשׁ, אֵימָתַי הוּא אָדָם הַשָּׁלֵם? כְּשֶׁחֲבִיבִים לוֹ כָּל דִּבְרֵי ה'. מַה שֶּׁאֵין כֵּן אִם, חַס וְשָׁלוֹם, הֻקטַן בְּעֵינָיו אֵיזֶה דָּבָר מִדִּבְרֵי ה', בֵּין מֵעִנְיָנִים שֶׁבֵּין אָדָם לַמָּקוֹם וּבֵין מֵהָעִנְיָנִים שֶׁבֵּין אָדָם לַחֲבֵרוֹ, אֵינוֹ בִּכְלַל אִישׁ.

**Shmirath Halashon by Rabbi Shraga Silverstein:**
And how fitting is the homily of our sages of blessed memory on the verse (Shemoth 32:16): "And the tablets [*luchoth*] are the work of G-d.": "'*Luchoth*' is written [without the *vav*] to show that they [the tablets] were both the same; that is, they looked like one tablet. For it is known that on one tablet, on the right, there were written those things between man and his Maker, and on the second tablet, that begins (*Ibid*. 20:13): "You shall not kill," "You shall not commit adultery," until the end of that tablet, there were written those things between man and his neighbor. That is, one should not think about any one of them that it is only superficial, to "beautify" a man. For this reason they are written in great proximity, to show that one is not superior to the other. And they also looked like one tablet, to intimate that just as one is considered a "man among men" only when he is whole in his limbs; but if he is missing any part of his body, he is lowered in the eyes of men and also in his own eyes, so is it with the soul. When is he the "complete man"? When all the words of the L-rd are beloved of him, which is not the case, G-d forbid, if he belittles any of the words of the L-rd, whether in the area of man and his Maker or in that of man and his neighbor. Then he is not a "man."


###### Shemirat HaLashon, Book II 27:6
[Shemirat HaLashon, Book II 27:6](https://torahapp.org/share/book/Shemirat%20HaLashon/s/Book%20II/r/27:6)

**וְהִנֵּה** יָדוּעַ וּמְפֻרְסָם לְכָל יִשְׂרָאֵל, כְּקָטֹן כְּגָדוֹל, אֵימָתַי נִקְרֵאת סֵפֶר תּוֹרָה וְיֵשׁ עָלֶיהָ קְדֻשַּׁת הַתּוֹרָה? כְּשֶׁהִיא כְּתוּבָה כֻּלָּהּ, שֶׁלֹּא חָסֵר בָּהּ אֲפִלּוּ אוֹת אַחַת, וְאָז נִקרֵאת (תהילים י"ט ח') "תּוֹרַת ה' תְּמִימָה", אֲבָל אִם חָסֵר בָּהּ אוֹת אַחַת, אֵין עָלֶיהָ קְדֻשַּׁת סֵפֶר תּוֹרָה, כִּי אִם קְדֻשַּׁת פָּרָשִׁיּוֹת. כֵּן הוּא אִישׁ הַיִּשְׂרְאֵלִי. אֵימָתַי הוּא בִּכְלַל יִשְׂרָאֵל, וְיֵשׁ לוֹ חֵלֶק לָעוֹלָם הַבָּא? כְּשֶׁהוּא מַאֲמִין שֶׁכָּל הַתּוֹרָה כֻּלָּהּ הִיא מֵאֵת ה' מִן הַשָּׁמַיִם, אֲבָל הַכּוֹפֵר בָּהּ אֲפִלּוּ בְּאוֹת אַחַת אֵינוֹ בִּכְלַל יִשְׂרָאֵל, וְאֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא (כִּדְאִיתָא בְּסַנְהֶדְרִין בְּדַף צ"ט וְהוּבָא דָבָר זֶה בָּרַמְבַּ"ם בְּהִלְכוֹת תְּשׁוּבָה פֶּרֶק ג' הֲלָכָה ח', וּבְיוֹרֶה דֵּעָה סִימָן קנ"ח).

**Shmirath Halashon by Rabbi Shraga Silverstein:**
It is public knowledge to all of Israel, both young and old alike, that the Torah is read, with the sanctity of a *sefer* Torah, only when it is entirely written without even one letter missing. Only then is it called (Psalms 19:8): "The Torah of the L-rd is complete." But if a letter is lacking, it does not possess the sanctity of a *sefer* Torah, but only the sanctity of *parshiyoth*. So is it with the Jew. When is he included in the congregation of Israel, having a share in the world to come? Only when he believes that the entire Torah was given by the L-rd from heaven. But one who denies it — even one letter of it — is not in the congregation of Israel (see Sanhedrin 99a; *Rambam*, *Hilchoth Teshuvah* 3:5; *Yoreh Deah* 158).


###### Shemirat HaLashon, Book II 27:7
[Shemirat HaLashon, Book II 27:7](https://torahapp.org/share/book/Shemirat%20HaLashon/s/Book%20II/r/27:7)

**וְהִנֵּה** בֶּאֱמֶת כָּל יִשְׂרָאֵל הֵם מַאֲמִינִים בְּנֵי מַאֲמִינִים שֶׁהַתּוֹרָה כֻּלָּהּ הִיא מִן הַשָּׁמַיִם מִפִּי ה' לְמֹשֶה עַבְדּוֹ, וְאִם כֵּן, כְּשֶׁהָאָדָם מַאֲמִין עַל כָּל מִצְוָה שֶׁהִיא מֵאֵת הַבּוֹרֵא יִתְבָּרַךְ, אֵיךְ יִפְעַל בְּעַצְמוֹ שֶׁיִּהְיֶה קַל בְּעֵינָיו, חַס וְשָׁלוֹם, אֵיזֶה דָבָר מִדִּבְרֵי הַתּוֹרָה? וּבֶאֱמֶת אֵין זֶה בָּא, חַס וְשָׁלוֹם, מִסִּבַּת כְּפִירָה, כִּי אִם מִצַּד שֶׁעָבַר כַּמָּה פְּעָמִים וְנַעֲשָׂה לוֹ כְּהֶתֵּר, וּכְמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה: כֵּיוָן שֶׁאָדָם עָבַר עֲבֵרָה וְשָׁנָה בָּהּ, נַעֲשָׂה לוֹ כְּהֶתֵּר, אֲבָל זֶה גּוּפָא הוּא עָוֹן פְּלִילִי כְּשֶׁמַּרְגִּיל עַצְמוֹ לַעֲבֹר עַל אֵיזֶה דָבָר מִדִּבְרֵי ה', וּכְמוֹ שֶׁהֶאֱרִיךְ בָּזֶה רַבֵּנוּ יוֹנָה בְּשַׁעֲרֵי תְּשׁוּבָה, וְעַל כֵּן יִזָּהֵר הָאָדָם מְאֹד בָּזֶה וְטוֹב לוֹ.

**Shmirath Halashon by Rabbi Shraga Silverstein:**
Now, in truth, all of Israel are believers, children of believers, that all of the Torah was given from heaven by the word of the L-rd to Moses, His servant. If so, if one believes that every mitzvah was given by the Blessed Creator, how can he allow himself to treat lightly anything in the Torah? In truth, this does not arise, G-d forbid, from heresy, but from his having transgressed it several times and in his having come to feel it as permitted. As our sages of blessed memory have said; "Once a person commits a transgression and repeats it, it feels permitted to him." But this itself is an egregious sin, allowing oneself to transgress anything of the words of the L-rd (as expanded upon by Rabbeinu Yonah in Sha’arei Teshuvah). Therefore, one must be extremely heedful in this and it will be *good* for him.