The Mitzvah of Rebuke: Upholding Responsibility in Jewish Life

In Jewish tradition, moral and communal responsibility extend far beyond private observance. One of the most challenging and often misunderstood commandments is the mitzvah (commandment) of tochacha, the obligation to rebuke a fellow Jew who is acting improperly. This commandment is rooted in Leviticus 19:17, “You shall surely rebuke your neighbor, and not bear sin because of him,” and establishes a profound ethical principle: silence in the face of wrongdoing may render one complicit.

The Torah teaches that witnessing a transgression is not a moment for passive observation. When a Jew sees another violating a Torah commandment, they are required to intervene. This responsibility applies not just to offenses against God but also to those between individuals. However, how and when rebuke is delivered is of great importance.

When the wrongdoing involves interpersonal matters, such as dishonesty, disrespect, or unethical behavior, rebuke must be given with utmost care. The Torah urges a private and gentle approach that spares the other from embarrassment. Quiet, repeated efforts are often necessary, guided by the understanding that all Jews are spiritually bound to one another. But when the misdeed occurs publicly and risks desecrating God's name, a public rebuke may be warranted to prevent greater harm.

For sins that pertain directly to one’s relationship with God, such as neglecting religious obligations or violating ritual laws, the approach is necessarily different. If private attempts to correct such behavior fail, the Torah allows for stronger measures. In these cases, according to Maimonides, it is even permissible to publicly shame the individual in the hope that they will repent. When personal rebuke proves ineffective, the priority shifts to preserving the Divine honor.

The obligation becomes even more serious when the observer holds a position of authority or influence. A parent, teacher, or leader who has the power to correct behavior but chooses not to shares responsibility for that sin. In Jewish thought, influence is not merely a privilege. It is a form of accountability.

However, there are important limits to this commandment. If a person is unlikely to accept the rebuke, or worse, may react with hostility or hatred, it is sometimes better to remain silent. If public rebuke is ignored, it should not be repeated.  As Rabbi Ila’a taught, “Just as it is a mitzvah (commandment) to say words that will be heard, it is also a mitzvah not to say words that will not be heard." This applies especially when the transgression stems from ignorance of rabbinic law or oral tradition. In such cases, correcting the individual could turn an unintentional mistake into a deliberate act of defiance.

Furthermore, the commandment to rebuke applies specifically to someone who qualifies as “your neighbor," that is, someone within your community, someone with whom you share values and mutual concern. Rebuke, in this context, is not meant to be confrontational; it is meant to express deep care for the individual and the values you share.

In contemporary society, fulfilling this mitzvah has become increasingly difficult. Those who attempt to offer correction often find themselves criticized in return, accused of hypocrisy or worse. As Rabbi Tarfon lamented (about two thousand years ago), “It is rare to find anyone in this generation who can accept rebuke.” And indeed, few today know how to deliver it with the sensitivity, humility, and wisdom required. Yet the Torah maintains that even if there is only a slight chance that the rebuke will be effective, the obligation remains.

Tochacha is not merely about pointing out flaws; it is a call to uphold shared values, to care deeply about the moral and spiritual integrity of others, and act with courage and compassion. When practiced correctly, rebuke is not an act of judgment but one of responsibility, humility, and love.