Why does the Torah wrrite specifically "Lo Sisna es Achicha"?
What are the implications of the word "bi'Levavecha"?
Rashbam and Targum Yonasan: It implies that one should not be two-faced - to profess to love him with your mouth and hate him in your heart. 1
Ramban: The Torah inserts the word "bi'Levavecha", because it is the way of people to conceal their hatred in thei hearts.
Arachin, 16b: It teaches us that the Pasuk is not speaking about hitting or cursing a fellow Jew in the course of rebuking him, 2 but about hating him in one's heart,
What are the connotations of "Hoche'ach Tochi'ach"?
Rashi in Yevamos, 65b: It means to rebuke someone who has done something wrong. 1
Rebuke only someone who will accept the rebuke. 2
Ramban, As in Vayeira, Bereishis, 21:25 "Vehochi'ach Avraham es Avimelech".
See Torah Temimah, note 114.
Why does the Torah use the double Lashon "Hoche'ach Tochi'ach"?
Rashi (in Yevamos, ): Rebuke only someone who will accept your rebuke, because, 'Just as it is a Mitzvah to say something that will be heard, so too, is it a Mitzvah to refrain from saying something that will not be heard'.
Moshav Zekenim (citing Bava Metzi'a 31a): You must rebuke him even a hundred times (if he repeats his sin, and it is possible that your rebuke will help).
Erech Apayim: First rebuke him in private. Afterwards (if he did not accept), rebuke him amidst his friends, and afterwards "Es Amisecha" (even in public). If he is a person who will be embarrassed, do not rebuke him at all, just discuss the lowliness of the Aveirah, and he will understand by himself. 1
Bava Metzi'a, 31a: To teach us that a Talmid is obligated to rebuke his Rebbe 2 just like his Rebbe is obligated to rebuke him.
Bava Metzi'a, 51a #2: To teach us that the Mitzvah applies as many times as the perpetrator sins - even a hundred times.
Oznayim la'Torah: To emphasize the importance of rebuking - even if the sinner does not accept it. 3
See Torah Temimah, note 115.
Oznayim la'Torah: See how Yisro, who objected to Par'oh's decree (of casting the Jewish babies into the Nile) by fleeing, was rewarded by Hashem bringing him close and his descendants sitting in the Lishkas ha'Gazis, whilst, on the other hand, the Tzadik Iyov was punished with Yisurei Iyov because he failed to rebuke his sons. See Oznayim la'Torah).
What if the sinner does not listen after one has rebuked him?
Bava Metzi'a, 31b: One remains Chayav to rebuke him again- even a hundred times. 1 .
See Torah Temimah, note 116.
To what extent is one obligated to rebuke a sinner?
What are the implications of the word "Amisecha"?
Rashi (in Sanhedrin, 75a): To preclude a Ger Toshav, whom one is not obligated to rebuke.
What is the meaning of "ve'Lo Sisa alav Chet"?
Rashi: It means thst, when rebuking the sinner, one should not shame him by rebuking him in public; 1 because if one does, one will bear a sin.
Ramban #1 and Moshav Zekenim #1: It means that if one does not rebuke the sinner and he sins again, one will bear a sin.
Ramban #2, Rashbam and Moshav Zekenim #2: It means that if one hates him in one's heart [and does not rebuke him], he will bear a sin.
Targum Yonasan: It means that, if the siner is embarrassed by your rebuke, you will not not bear asin for rebuking him. 2
Hadar Zekenim (citing the Ibn Ezra): It means that if one hears something bad about someone, one should not hate him in one' heart, but should investigate whether it is true. And if one fails to investigate and hates him, he will bear a sin.
Mesilas Yesharim (Perek 20): It means that if one rebukes a sinner in a place or at a time when one's words are not accepted, and causes them to sin even more and desecrate Hashem's name, he will bear a sin
Erech Apayim (1, citing Or Torah): It means that one should only rebuke after verifying that the sinner is 'Amisecha' (one's colleague in Torah and good deeds), in which case, he will accept the rebuke, and one will not bear a sin.
Erechin, 16: It comes to preclude where the sinner's face will turn white from shame 3 - in which case one is not permitted to rebuke him.
Why does the Torah use the double Lashon "Hochi'ach Tochi'ach"?
Rashi (in Yevamos, ): Rebuke only someone who will accept your rebuke, because, 'Just as it is a Mitzvah to say something that will be heard, so too, is it a Mitzvah to refrain from saying something that will not be heard'.
Moshav Zekenim (citing Bava Metzi'a 31a): You must rebuke him even a hundred times (if he repeats his sin, and it is possible that your rebuke will help).
Erech Apayim: First rebuke him in private. Afterwards (if he did not accept), rebuke him amidst his friends, and afterwards "Es Amisecha" (even in public). If he is a person who will be embarrassed, do not rebuke him at all, just discuss the lowliness of the Aveirah, and he will understand by himself. 1
Bava Metzi'a, 51a #1: To extend the Mitzvah to a Talmid who sees his Rebbe sinning.
Bava Metzi'a, 51a #2: To teach us the Mitzvah applies as many times as the perpetrator sins - even a hundred times.
Oznayim la'Torah: To emphasize the importance of rebuking - even if the sinner does not accept it. 2
Oznayim la'Torah: See how Yisro, who objected to Par'oh's decree (of casting the Jewish babies into the Nile) by fleeing, was rewarded by Hashem bringing him close and his descendants sitting in the Lishkas ha'Gazis, whilst, on the other hand, the Tzadik Iyov was punished with Yisurei Iyov because he failed to rebuke his sons. See Oznayim la'Torah).
