Mishnah
Mishnah

Halakhah sobre Eduyoth 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 testemunhou em quatro instâncias. Eles disseram a ele: Akavya, retraia as quatro coisas que você disse e nós faremos de você um chefe de justiça de Israel; então ele disse: "É melhor ser chamado de idiota por toda a minha vida e não ser perverso um momento antes da L primeiro, "para que não digam:" Ele se retraiu por causa de 'posição'. "Ele declararia impuro um" cabelo depositado "[a bahereth (uma espécie de ponto de peste) tendo" depositado "(por assim dizer) os cabelos na pele da carne e partindo. Como no caso de um bahereth com cabelos brancos. Se o bahereth partiu e deixou (ou seja, "depositou") os cabelos brancos em seu lugar e depois (o bahereth) retornou—Akavya ben Mehalalel o considera impuro. Visto que o cabelo ficou branco nos bahereth, mesmo que o bahereth que está lá agora não seja aquele que o tornou branco, ele ainda é impuro.] E (ele declarou impuro) o sangue 'verde' (de um niddah). ) E os sábios os governam limpos, [sendo escrito (Levítico 13:10): "... e (os bahereth) embranqueceu os cabelos"—somente se o tornasse branco, e não seu vizinho. E (Akavya ben Mahalalel) declarou impuro o sangue 'verde' de um niddah, mantendo-o como a cor do açafrão de cores vivas, uma das cores "impuras", que haviam desaparecido (do vermelho)]. E ele permitiria derivar benefícios para um Cohein da lã de um animal manchado primogênito, que havia caído (no chão) e que ele havia colocado na janela, após o que a matou. E os sábios a proibiram. [Pois se você permitir que sua lã caia (no chão) enquanto estiver viva, eles atrasarão (o abate de) um primogênito para que sua lã caia sempre, e eles (também) passarão a cortar e trabalhe com isso; e é proibido cortar e trabalhar com animais consagrados impróprios, como está escrito (Deuteronômio 12:11): "... você matará e comerá carne"—você matará, e não cortará. E Akavya permite. Pois, como a shechitah aproveita (desfruta) a lã, que é anexada a ela, depois também aproveita a lã que foi arrancada e colocada na janela.] Ele dizia: [O calado do sotah] não é administrado a uma prostituta ou uma serva emancipada, [que está sendo escrita (no juramento administrado ao sotah [Números 5:21]): "Que o Senhor lhe faça uma maldição e um juramento no meio do seu povo", excluindo aqueles que não estão "no meio do seu povo."] E os sábios dizem: Eles os fazem beber. Disseram-lhe: Certa vez, houve um incidente desse tipo em Jerusalém, envolvendo uma serva libertada, Carcamith, e o rascunho foi administrado a ela por Shemaya e Avtalyon !, após o que ele (Akavya) disse a eles: gostar!" [ou seja, eles fizeram isso porque eram (prosélitos) como ela, e não porque essa era a lei. Outra interpretação: Eles deram a ela a impressão de que estavam lhe dando as águas amargas para beber, mas na verdade não estavam bebendo.] E eles o excomungaram (Akavya), [por ter barateado a honra de Shemaya e Avtalyon]. E ele morreu em seu estado de excomunhão e beth-din apedrejou seu caixão. R. Yehudah disse: D'us proibiu que Akavya fosse excomungado. Pois as (portas da) azarah (a corte do templo) não se fecharam em homem algum em Israel [na véspera de Pessach, quando eles foram massacrar suas ofertas de Pessach, (viz .: "Quando o primeiro contingente entrou, elas fecharam as portas da azarah, etc. ")] maior em sabedoria e medo do pecado do que Akavya ben Mahalalel. Quem, então, foi que eles excomungaram? Foi Elazar ben Chanoch, que menosprezou as [ordenanças rabínicas de] lavar as mãos. E quando ele morreu, beth-din enviou e colocou uma pedra grande em seu caixão, [revelando a separação deles], de onde aprendemos que se alguém é excomungado e morre nesse estado, seu caixão é "apedrejado".

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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