Questions about the commandment of rebuke
Regarding the commandment of rebuke, I wanted to ask:
- Is there an obligation to prove even when someone commits a sin inadvertently? Or only intentionally?
- Is there an obligation to prove sins committed by rabbis as well? Or only by Torah?
- If we say I see someone transgressing against the worshipper and it is likely that he transgresses because he is not aware that it is forbidden. Would it be correct to say that there is an obligation to inform him out of a commandment and love for your neighbor as yourself (to inform him of his transgressions), and not out of a commandment to rebuke? And is such an obligation only for close friends? Or also for just anyone?
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0 Answers
1. It seems to me that it is. And there is evidence of a statement from the Gemara (Eruvin?) that Natiyam Si' Relad cites regarding one who sees his rabbi committing an unintentional offense and is obligated to warn him (except that the rabbis warn only after the fact).
2. From the same Gemara it is proven that this also applies to the prohibitions of the rabbis. However, among the rabbis, the accepted rule is that it is better for them to be in error (which is stated in Ramat Ha-Yo'k concerning women in the rabbinic tradition).
3. As stated, there is also an obligation from the law of reprimand. As for ve-ahavat, it seems that this should be linked to the same words of the Natiyam, since according to its view, a rabbinical prohibition by mistake is not a transgression at all, and therefore you do not prevent him from being prohibited and there is no ve-ahavat here. The obligation to reprimand him is in order to prevent transgressions (as if for the sake of God or the world) and not to prevent evil from him (i.e., not an obligation for him).
Of course, if there is an obligation, there is no difference in the level of proximity. Obligations are essentially universal (i.e. for all of Israel). Only in matters that go beyond obligation (or when it is impossible to do for everyone and one must choose – like the poor of your city above) is there room to divide according to the level of proximity.
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Asks:
I encounter many offenses that people commit on a daily basis, consciously or unconsciously, in the Torah and in the Dabbanah, and I notice that the vast majority of people do not practice rebuking their fellow man. If I were to follow "by the book," I would have to spend most of my time in rebuking conversations when I am in synagogue. I am aware of the rule "it is better for them to be shuggin and not to be mazidin," but it seems to me that in quite a few cases people will actually accept the rebuke. If so, how should one proceed with regard to the commandment of rebuking?
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Rabbi:
The Poskim state that the rule that it is better for them to be mistaken is stated only in relation to the laws of the rabbis and not in relation to transgressions of the Torah (the source is in Bitzah 31). But it seems to me that the underlying assumption is that the purpose of rebuke is to correct, and if it does not lead to correction but only to quarrels, then what is the point of it? However, in their time, the assumption is that if you point out to a person a Torah prohibition, he will usually admit it and correct his ways, and not necessarily in the case of a rabbinical prohibition. As in the case of the law of declaring the testimony of rabbis invalid, there the assumption is that the prohibitions of rabbis are not known to people, in contrast to the prohibitions of the Torah. Indeed, where rebuke will be beneficial, then there is certainly an obligation to prove.
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Asks:
In the synagogue where I pray, there are many people who are unaware of the rabbinical prohibitions (such as the prohibition against moving toward the worshiper, or preparing from Shabbat to the Sabbath). Most likely, if I sit down with them for a conversation and explain the prohibition to them and show them sources, they will be convinced. The problem is that from a practical point of view, this is very difficult to implement. I am exposed to many such offenses in the synagogue, and if I rebuke everyone, I will not be able to pray. Moreover, I do not notice that others rebuke (and even rabbis when they see others who transgress such prohibitions) – and I learn from that "Pok hezi mai amma davar". It should also be added that some people (especially older ones) will not accept with favor a young man rebuking them (although they may still listen, but perhaps also harbor resentment).
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Rabbi:
There are situations in which proof is not required because it is believed that it will not be accepted or because it is feared that it will cause chaos and discomfort. This is legitimate (see below). There are situations in which proof is not required because there are halakhic methods that do not prohibit it (this is not an unequivocal prohibition). Although the limits of the law of proof and proof state that one must prove even to the point of beating, the limits of the original commandment do not apply today, and I will explain.
I think the fundamental halakhic explanation for avoiding reprimand is that the Talmud itself already states (Archin 16b) that in our generation there is no one who knows how to reprove and no one who knows how to accept reprimand (as you yourself describe), and therefore people quite avoid reprimanding and I think rightly so. There is an atmosphere where comments from others are not accepted and this is infuriating (even if people remain silent and do not chatter), and therefore the consequences of reprimanding are not always positive. As a general rule, I think it is better not to reprimand unless it is a friend of yours and you do it pleasantly and in a neutral place and politely explain that you do not wish to offend, etc. This is not so practical in everyday life and in the synagogue. In conclusion, there is a place to try to reprove, but one should definitely consider carefully whether it is appropriate to do so (in many cases it is a matter of letting off steam towards someone who bothers me or someone who angers me by disregarding halakhic law, and not an act aimed at correcting).
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