Halakhah su Ezechiele 33:9

“Thou shalt surely rebuke they neighbor” (Lev. 19:17). We are commanded to rebuke any Israelite who is resigned and careless of even one of the 248 positive commandments, or if he has violated one of the negative commands. And the sages tell us that he who has an opportunity to rebuke any Israelite concerning a positive or negative command and fails to do so is punished for all (the transgressions).¹Arakhin 16b. As we have studied (Talmud), “He who has the opportunity to rebuke and protest the actions of his household members and fails to do so is punished because of them. If it involves people of his city he is held responsible because of them, if it involves the entire world he is held responsible for the entire world.”²Shabbath 54b. Whence do we know that we must return a second time to reprove someone if he has failed to respond at first? It is stated, “Whence do we deduce (the command) that if one has rebuked a first time he must rebuke his neighbor once again.” It is stated, “Thou shalt surely rebuke.”³Baba Metzia 31a. He must do so in a manner commensurate with the qualities of the one who is being rebuked; if he be kindly let him reprove him benignly, if he be difficult let him rebuke him accordingly. Let him speak to him in parables and give proofs to enable him to restore his mind to his will. And he shall not favor an elder or superior if he wishes to avoid punishment because of (either of) them. He should warn them of their wicked deeds with impartiality, even when involving a teacher.⁴Ibid. For thus said the wise man, “Where there is a profanation of God’s name, one does not grant respect even to a teacher.”⁵Berakoth 19b. And they (the rabbis) said further, “Rebuke”; this implies a teacher towards his student. How do we know that a student may do similarly to his teacher? Read the text: “Thou shalt surely rebuke, in all cases.”⁶Baba Metzia 31b. We are obliged to rebuke transgressors and to shame them with their sins to the extent that they strike, insult and curse us. He who rebukes is obliged to reprove (purge) himself for that transgression and to rectify his (own) way before rebuking his neighbor. For if he fails to do so his neighbor will not accept his reproofs. Thus did they say, “Gather yourselves together, yea, gather together,” first adorn (correct) thyself and then adorn (correct) others.⁷Sanhedrin 18a. And let no man rest without exploring all means to cause his neighbor to walk the straight path, furthering him from (assisting him against) transgression in worldly and spiritual matters. He who restrains himself from rebuking is guilty of his neighbor’s punishment; for it is written, “Thou shalt not bear sin because of him”⁸Shabbath 54b. (Lev. 19:17). And if he has rebuked him and his neighbor has not responded the rebuker is exempt from punishment for the sin. The rebuker nevertheless receives merit because he has admonished him to walk the straight path and to shun wrong, as it is explained in the paragraph, “Therefore, O thou son of man, etc….” (Ezek. 23:9) “Nevertheless if thou warn the wicked of his way to turn from it and he turn not from his way he shall die in his iniquity, but thou hast delivered thy soul” (Ezek. 23:9). The root of this commandment “and not bear sin because of him” (Lev. 19:17), is that a man should not reprove his fellowman with anger or embarrassment,⁹Arakhin 16b. but first quietly and privately that he not become insolent and recalcitrant and add wrong to his transgression.¹⁰Shabbath 34a. Thus did they say, “I might conclude that he may rebuke him even if his neighbor suffers embarrassment”; read the text, “Thou shalt not bear sin because of him” (Lev. 19:17).¹¹Sifra, ed. Isaac H. Weiss (reprint of Vienna Edition of 1862; New York: OM Publishing Co., 1947), p. 89a.