Halakhah sobre Eduyot 5:6

עֲקַבְיָא בֶּן מַהֲלַלְאֵל הֵעִיד אַרְבָּעָה דְבָרִים. אָמְרוּ לוֹ, עֲקַבְיָא, חֲזֹר בְּךָ בְאַרְבָּעָה דְבָרִים שֶׁהָיִיתָ אוֹמֵר וְנַעַשְׂךָ אַב בֵּית דִּין לְיִשְׂרָאֵל. אָמַר לָהֶן, מוּטָב לִי לְהִקָּרֵא שׁוֹטֶה כָּל יָמַי, וְלֹא לֵעָשׂוֹת שָׁעָה אַחַת רָשָׁע לִפְנֵי הַמָּקוֹם, שֶׁלֹּא יִהְיוּ אוֹמְרִים, בִּשְׁבִיל שְׂרָרָה חָזַר בּוֹ. הוּא הָיָה מְטַמֵּא שְׂעַר הַפְּקֻדָּה וְדַם הַיָּרוֹק. וַחֲכָמִים מְטַהֲרִין. הוּא הָיָה מַתִּיר שְׂעַר בְּכוֹר בַּעַל מוּם שֶׁנָּשַׁר וְהִנִּיחוֹ בְחַלּוֹן וְאַחַר כָּךְ שְׁחָטוֹ, וַחֲכָמִים אוֹסְרִים. הוּא הָיָה אוֹמֵר, אֵין מַשְׁקִין לֹא אֶת הַגִּיֹּרֶת וְלֹא אֶת שִׁפְחָה הַמְשֻׁחְרֶרֶת. וַחֲכָמִים אוֹמְרִים, מַשְׁקִין. אָמְרוּ לוֹ, מַעֲשֶׂה בְּכַרְכְּמִית, שִׁפְחָה מְשֻׁחְרֶרֶת שֶׁהָיְתָה בִירוּשָׁלַיִם, וְהִשְׁקוּהָ שְׁמַעְיָה וְאַבְטַלְיוֹן. אָמַר לָהֶם, דֻּגְמָא הִשְׁקוּהָ. וְנִדּוּהוּ, וּמֵת בְּנִדּוּיוֹ, וְסָקְלוּ בֵית דִּין אֶת אֲרוֹנוֹ. אָמַר רַבִּי יְהוּדָה, חַס וְשָׁלוֹם שֶׁעֲקַבְיָא נִתְנַדָּה, שֶׁאֵין עֲזָרָה נִנְעֶלֶת בִּפְנֵי כָל אָדָם מִיִּשְׂרָאֵל בְּחָכְמָה וּבְיִרְאַת חֵטְא כַּעֲקַבְיָא בֶּן מַהֲלַלְאֵל. וְאֶת מִי נִדּוּ, אֱלִיעֶזֶר בֶּן חֲנוֹךְ, שֶׁפִּקְפֵּק בְּטָהֳרַת יָדָיִם. וּכְשֶׁמֵּת, שָׁלְחוּ בֵית דִּין וְהִנִּיחוּ אֶבֶן עַל אֲרוֹנוֹ. מְלַמֵּד שֶׁכָּל הַמִּתְנַדֶּה וּמֵת בְּנִדּוּיוֹ, סוֹקְלִין אֶת אֲרוֹנוֹ:

Akavya ben Mahalalel testificó en cuatro casos. Le dijeron: Akavya, retracta las cuatro cosas que dijiste y te haremos un juez supremo de Israel, por lo que dijo: "Mejor ser llamado un tonto toda mi vida y no ser malvado un momento antes de la L rd ", para que no digan:" Se retiró debido a la 'posición' ". Declararía inmundo un" cabello depositado ", [un bahereth (una especie de punto de peste) que se había" depositado "(por así decirlo) el pelo en la piel de la carne y el haber partido. Como en el caso de un bahereth con el pelo blanco. Si el bahereth se fue y se fue (es decir, "depositó") el pelo blanco en su lugar y luego (el bahereth) regresó—Akavya ben Mehalalel lo gobierna como impuro. Dado que el cabello se volvió blanco en el bahereth, a pesar de que el bahereth que está allí ahora no es el que lo volvió blanco, todavía es inmundo.], Y (declaró inmundo) la sangre 'verde' (de un niddah). ) Y los sabios los gobiernan limpio, [está escrito (Levítico 13:10): "... y (el bahereth) puso el pelo blanco"—solo si se volvió blanco, y no su vecino. Y (Akavya ben Mahalalel) declaró inmunda la sangre 'verde' de un niddah, sosteniéndola como el color del azafrán de colores brillantes, uno de los colores "inmundos", que se había desvanecido (del rojo)]. Y permitiría la derivación de un beneficio para un Cohein de la lana de un animal manchado primogénito, que había caído (al suelo) y que había colocado en la ventana, después de lo cual lo sacrificó. Y los sabios lo prohibieron. [Porque si le permites que su lana caiga (al suelo) mientras está viva, vendrán a retrasar (el sacrificio de) un primogénito para que su lana caiga siempre, y (también) vendrán a esquilar y trabajar con eso; y está prohibido esquilar y trabajar con animales consagrados no aptos, está escrito (Deuteronomio 12:11): "... matarás y comerás carne"—masacrarás, y no cortarás. Y Akavya lo permite. Ya que shechitah sirve para (disfrutar) la lana, que está unida a ella, luego también sirve para la lana que ha sido arrancada y colocada en la ventana.] Él diría: [El borrador de sotah] no se administra a una prostituta o una sirvienta emancipada, [está escrito (en el juramento administrado a la sotah [Números 5:21]): "Que el Señor te haga una maldición y un juramento en medio de tu pueblo", excluyendo a aquellos que no están "en medio de tu pueblo"]. Y los sabios dicen: los hacen beber. Le dijeron: Hubo una vez un incidente de este tipo en Jerusalén que involucró a una sirvienta liberada, Carcamith, y Shemaya y Avtalyon le administraron el borrador, con lo cual él (Akavya) les dijo: "La hicieron beber el ¡me gusta!" [es decir, lo hicieron porque eran (prosélitos) como ella, y no porque esta fuera la ley. Otra interpretación: le dieron la impresión de que le estaban dando de beber las aguas amargas, pero en realidad no lo estaban haciendo.] Y lo excomulgaron (Akavya), [por haber abaratado el honor de Shemaya y Avtalyon]. Y murió en su estado de excomunión y Beth-Din apedreó su ataúd. R. Yehudah dijo: G d prohibir que Akavya fuera excomulgado. Porque las (puertas de) la azarah (la corte del Templo) no cerraron a nadie en Israel [en la víspera de Pesaj, cuando entraron para sacrificar sus ofrendas de Pesaj, (a saber: "Cuando entró el primer contingente, cerraron las puertas de la azarah, etc. ")] mayor en sabiduría y temor al pecado que Akavya ben Mahalalel. Entonces, ¿quién fue el que excomulgaron? Fue Elazar ben Chanoch, quien se burló de [las ordenanzas rabínicas de] lavarse las manos. Y cuando murió, Beth-Din envió y colocó una gran piedra sobre su ataúd, [separándolos de él], de donde nos enteramos de que si uno es excomulgado y murió en ese estado, su ataúd es "apedreado".

Chofetz Chaim

And how much must one strengthen himself not to give these people an opening in the beginning; that is, not to argue with them, but to strengthen himself greatly not to associate himself with them at all, as it is written (Mishlei 1:11-16): "If they say, 'Come with us… keep your feet from their path. For their feet run to evil, etc.'" And Chazal have said in Eduyoth 5:6: "Better that a man be called a fool all of his days and not be wicked one moment before the L–rd." "called a fool" is stated because of the matter discussed there; but in truth, it befits a man to commit folly, even actively, so that the epithet "wicked" not apply to him, even for one moment, above. As we find in Scripture (viz. I Samuel 21:16) that David made himself [act] like a fool in the house of Avimelech so that he not fall into his hands. How much more so [should one follow this stratagem if necessary] for the sake of the King of kings, the Holy One Blessed be He! And (Chullin 5b): "(Psalms 36:7): 'Man and beast do You save, O L–rd' – these are men who are wise in knowledge, but who make themselves [act foolish] like a beast [for the sake of the L–rd]." And see Berachoth 19b: "If one finds sha'atnez in his garment, etc."

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Chofetz Chaim

And from this we can understand that lashon hara is certainly forbidden in an instance where only one's personal honor is at stake. As when one is sitting in a company of men and has no way of avoiding them, and they are speaking of things which are forbidden according to the din. If he sits in silence and in no way abets them in their talk, he will be regarded as "crazy." Of this and all such things, Chazal have said (Eduyoth 5:6): "Better that a man be called 'a fool' all of his days rather than be wicked one moment before the L-rd." He must harness all of his powers at that moment to withstand the trial, and [if he does so], he may be completely confident that his reward for this from the Blessed L–rd will be without end. As Chazal have stated (Avoth 5:23): "According to the strain is the reward." And, in Avoth d'R. Nathan: "One time with strain for a hundred times without strain." (That is, the reward for the performance of a mitzvah or the abstention from an issur, which entails strain, is a hundredfold more than for that of the same kind, which entails no strain.) And to such a time [of trial as the above] there certainly applies the statement of Chazal in the Midrash: "For every moment that one 'muzzles' his mouth, he attains to such secreted light that no angel or [Divine] creature can conceive of." (As to how one should conduct himself in respect to reproof and listening if one is "caught" in such an evil company as this one, see below Principle VI, sections 4-6, and above, in the introduction to the negative commandments, section 16.)

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Chofetz Chaim

(16) And sometimes he transgresses also the issur of flattery, which is to many Geonim (e.g., HaRe'em, Baal Hatosfoth, and Hagaon R. Shlomoh ben G'virol) an absolute negative commandment, (viz. Bamidbar 35:33): "And you shall not flatter [the men of] the land." That is, if his intent in speaking lashon hara and rechiluth is to flatter the listener, whom he knows to bear hatred to the one spoken about, and thereby, to find favor in his eyes — an egregious sin — is it not enough that he does not fulfill the mitzvah of reproof (a positive commandment in the Torah), to reprove him for the hatred he bears his friend, that he also strengthens the hatred that already exists among them! And through him [the speaker], he [the listener] will persist in his wrong more and more, so that more quarrels and wrongs will result (G–d forbid)!
And know that this [the following] sin (in our many sins) is widespread. That is, when one speaks demeaningly of his friend, (often,) the listener, knowing that what is being said is unfounded, nevertheless nods his head [in agreement] and he, too, "smoothes over" the thing with his tongue, adding some words of taint. For the speaker is sometimes a man of means, or the like, from whom he receives favors, or who he fears will regard him as unwise, or the like [for remaining silent]. And, therefore, the yetzer will entice him, too, to concur in this. But know, my brother, that this, too, is essentially a transgression of the negative commandment of flattery — even if he adds but a few words — as is explained in the Be'er Mayim Chayim.
And in this regard it is written (Mishlei 23:2): "And put a knife to your throat [against speaking lashon hara] if you are a man of spirit." And one must rather expose himself to danger than bring his soul to such a sin. According to the Torah, every man under such circumstances must, in any event, strengthen himself not to abet him [the speaker] even by so much as one movement which would cause it to appear that he concurs with what he is saying. And in this connection we can understand the words of Chazal (Eiduyoth 5:6): "It is better to be called a fool all of one's days than to be wicked one moment before the Almighty." And this, even if he knows that his words of reproof will not be accepted by the speaker; for, otherwise, he certainly must reprove him for this, too (as will be explained, G–d willing, in Hilchoth Lashon Hara, Principle VI).

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