(17) You shall not hate your brother in your heart. You must criticize your fellow, and bear no guilt because of him.
(ג) והוכיח אברהם את אבימלך וגו' - אמר רבי יוסי בר חנינא: התוכחת מביאה לידי אהבה, שנאמר (משלי ט): הוכח לחכם ויאהבך. היא דעתיה דרבי יוסי בר חנינא דאמר: כל אהבה שאין עמה תוכחה, אינה אהבה. אמר ריש לקיש: תוכחה מביאה לידי שלום, והוכיח אברהם את אבימלך, היא דעתיה, דאמר: כל שלום שאין עמו תוכחה, אינו שלום.
(3) And Abraham criticized Avimelech, etc. (Genesis 21:25):
R. Yosi, son of R. Hanina said: Criticism leads to love, as it is stated, "Criticize a wise man and he will love you." This is in fact R. Yosi ben Hanina’s view, for he [also] said: Any love not mixed with criticism is no love.
Reish Lakish said: Criticism leads to peace. [as seen in the verse] "And Abraham criticized Avimelech." This is in fact his view, for he said: Any peace not mixed with criticism is no peace.
(כב) וַֽיְהִי֙ בָּעֵ֣ת הַהִ֔וא וַיֹּ֣אמֶר אֲבִימֶ֗לֶךְ וּפִיכֹל֙ שַׂר־צְבָא֔וֹ אֶל־אַבְרָהָ֖ם לֵאמֹ֑ר אֱלֹהִ֣ים עִמְּךָ֔ בְּכֹ֥ל אֲשֶׁר־אַתָּ֖ה עֹשֶֽׂה׃ (כג) וְעַתָּ֗ה הִשָּׁ֨בְעָה לִּ֤י בֵֽאלֹהִים֙ הֵ֔נָּה אִם־תִּשְׁקֹ֣ר לִ֔י וּלְנִינִ֖י וּלְנֶכְדִּ֑י כַּחֶ֜סֶד אֲשֶׁר־עָשִׂ֤יתִי עִמְּךָ֙ תַּעֲשֶׂ֣ה עִמָּדִ֔י וְעִם־הָאָ֖רֶץ אֲשֶׁר־גַּ֥רְתָּה בָּֽהּ׃ (כד) וַיֹּ֙אמֶר֙ אַבְרָהָ֔ם אָנֹכִ֖י אִשָּׁבֵֽעַ׃ (כה) וְהוֹכִ֥חַ אַבְרָהָ֖ם אֶת־אֲבִימֶ֑לֶךְ עַל־אֹדוֹת֙ בְּאֵ֣ר הַמַּ֔יִם אֲשֶׁ֥ר גָּזְל֖וּ עַבְדֵ֥י אֲבִימֶֽלֶךְ׃ (כו) וַיֹּ֣אמֶר אֲבִימֶ֔לֶךְ לֹ֣א יָדַ֔עְתִּי מִ֥י עָשָׂ֖ה אֶת־הַדָּבָ֣ר הַזֶּ֑ה וְגַם־אַתָּ֞ה לֹא־הִגַּ֣דְתָּ לִּ֗י וְגַ֧ם אָנֹכִ֛י לֹ֥א שָׁמַ֖עְתִּי בִּלְתִּ֥י הַיּֽוֹם׃ (כז) וַיִּקַּ֤ח אַבְרָהָם֙ צֹ֣אן וּבָקָ֔ר וַיִּתֵּ֖ן לַאֲבִימֶ֑לֶךְ וַיִּכְרְת֥וּ שְׁנֵיהֶ֖ם בְּרִֽית׃
(22) At that time Avimelech and Phicol, chief of his troops, said to Abraham, “God is with you in everything that you do. (23) Therefore swear to me here by God that you will not deal falsely with me or with my offspring, but will deal with me and with the land in which you have lived as loyally as I have dealt with you.” (24) And Abraham said, “I swear it.” (25) Then Abraham criticized Avimelech concerning the well of water which the servants of Avimelech had seized. (26) But Avimelech said, “I do not know who did this; and you did not tell me, nor have I heard of it, until today.” (27) Abraham took sheep and oxen and gave them to Avimelech, and the two of them made a pact.
Dov Weiss, Pious Irreverence: Confronting God in Rabbinic Judaism, p. 8
In addition to the biblical commandment of tokhehah, the rabbis were likely aware of the classical Greco-Roman virtue of parrhesia (παρρησια; lit., all speech), which, in late antiquity, referred to speaking frankly and candidly toward others. The notion is prominently found in a number of ancient Greek texts, including the writings of the rhetorician Isocrates (436-338 BCE) and the cynic philosopher Diogenes of Sinope (410-323 BCE). But as Arnold Momigliano has shown, this usage of the term parrhesia was rare at that time (the fifth and fourth centuries BCE), as it then primarily, but not exclusively, carried a public and political sense: every Greek citizen in a democracy should have the freedom to express his opinions. By the turn of the millennium, however, the term carried more of a personal and moral connotation: it expressed the virtuous idea that a person should be frank and honest with a friend, even to the point of criticism. Here, the act of parrhesia expressed and defined a relationship of privileged intimacy and true friendship. As a result, in Greek culture, flatterers and sycophants were avoided, and those embodying parrhesia were sought.
אָמַר רַב עַמְרָם בְּרֵיהּ דְּרַבִּי שִׁמְעוֹן בַּר אַבָּא, אָמַר רַבִּי שִׁמְעוֹן בַּר אַבָּא, אָמַר רַבִּי חֲנִינָא: לֹא חָרְבָה יְרוּשָׁלַיִם אֶלָּא בִּשְׁבִיל שֶׁלֹּא הוֹכִיחוּ זֶה אֶת זֶה, שֶׁנֶּאֱמַר: ״הָיוּ שָׂרֶיהָ כְּאַיָּלִים לֹא מָצְאוּ מִרְעֶה״. מָה אַיִל זֶה, רֹאשׁוֹ שֶׁל זֶה בְּצַד זְנָבוֹ שֶׁל זֶה, אַף יִשְׂרָאֵל שֶׁבְּאוֹתוֹ הַדּוֹר כָּבְשׁוּ פְּנֵיהֶם בַּקַּרְקַע וְלֹא הוֹכִיחוּ זֶה אֶת זֶה.
Rav Amram, son of Rabbi Shimon bar Abba, said in the name of Rabbi Shimon bar Abba, who himself said in the name of Rabbi Ḥanina: Jerusalem was destroyed only because the people did not criticize one another, as it is stated: "Her officers were like stags that found no pasture, [and they walked without strength before their pursuer]" (Lamentations 1:6). Just as one stag's head faces another’s tail [when they graze, ignoring each other], so too the Jewish people in that generation pressed their faces to the ground and did not criticize one another.
אמר רב זוטרא בר טוביא אמר רב בעשרה דברים נברא העולם בחכמה ובתבונה ובדעת ובכח ובגערה ובגבורה בצדק ובמשפט בחסד וברחמים
בחכמה ובתבונה דכתיב (משלי ג, יט) ה' בחכמה יסד ארץ כונן שמים בתבונה.... בגערה דכתיב (איוב כו, יא) עמודי שמים ירופפו ויתמהו מגערתו
R. Zutra, son of Tuvya said in the name of Rav: With ten things the world was created: With wisdom and with understanding; with knowledge and with strength; with rebuke [g'ara] and with might; with righteousness and with justice; with compassion and with mercy.
With wisdom and with understanding, as it is written, "The Lord with wisdom founded the earth; with understanding He established the heavens" (Proverbs 3:19)....With rebuke, as it is written, "The pillars of heaven tremble, and are astonished at His rebuke" (Job 26:11).
ערכין ט״ז:
תנו רבנן: (ויקרא יט:יז) "לא תשנא את
אחיך בלבבך" יכול לא יכנו, לא יסטרנו,
ולא יקלקלנו ת״ל: "בלבבך," שנאה
שבלב הכתוב מדבר.
מנין לרואה בחבירו דבר מגונה שחייב להוכיחו? שנאמר: (ויקרא יט:יז) הוכח תוכיח הוכיחו ולא קבל מנין שיחזור ויוכיחנו? תלמוד לומר: "תוכיח" מכל מקוםֹ. יכול אפי משתנים פניו? ת"ל:"לא תשא עליו חטא."
Talmud Bavli, Arachin 16b
Our Rabbis taught: "You shall not hate your brother in your heart." You might have thought that [this only means] one may not strike them, slap them, or curse them. Therefore, the Torah states "in your heart"--the Text is speaking about hatred which is in the heart.
From where do we know that one who sees something objectionable in his friend is obligated to criticize them? As it is stated, "You must criticize." If one criticized them but they did not accept it, from where do we know that one must criticize them again? The Torah states "must" [using a double verbal form known as an infinitive absolute]--no matter what. You might have thought one should criticize even if their face changes. Therefore, the Torah states: “and bear no guilt because of him."
"You must criticize":
Perhaps you suspected him of something which was not true. And this is the reason for, "and do not bear sin because of him"--since you will receive punishment due to [falsely suspecting] him.
לא תשנא את אחיך בלבבך
בעבור שדרך השונאים לכסות את שנאתם בלבם כמו שאמר (משלי כו כד) בשפתיו ינכר שונא הזכיר הכתוב בהווה
ואמר הוכח תוכיח את עמיתך מצוה אחרת ללמדו תוכחת מוסר
"ולא תשא עליו חטא" שיהיה עליך אשם כאשר יחטא ולא הוכחת אותו ולזה יטה לשון אונקלוס (תרגום אונקלוס על ויקרא י״ט:י״ז) שאמר ולא תקבל על דיליה חובא שלא תקבל אתה עונש בחטא שלו...
והנכון בעיני כי "הוכח תוכיח" כמו והוכיח אברהם את אבימלך (בראשית כא כה) ויאמר הכתוב אל תשנא את אחיך בלבבך בעשותו לך שלא כרצונך אבל תוכיחנו מדוע ככה עשית עמדי ולא תשא עליו חטא לכסות שנאתו בלבך ולא תגיד לו כי בהוכיחך אותו יתנצל לך או ישוב ויתודה על חטאו ותכפר לו
"You shall not hate your brother in your heart."
Since the way of those who hate is to cover up their hatred in their hearts, as it said, "One who hates pretends with his lips, [but within he intends deceit]" (Proverbs 26:24), the Text presented the typical case.
And it said, "You must criticize your fellow" as a separate command to give him instructive criticism.
"And bear no guilt because of him." For you will be guilty when he sins, if you didn't criticize him. And this appears to be the view of Onkelos [in his Aramaic translation] who wrote, "And do not accept guilt for him," [meaning] you should not receive punishment for his sin....
But the correct interpretation in my opinion is that "You must criticize" is similar to "And Abraham criticized Avimelech" (Genesis 21:25). The Text said, "You shall not hate your brother in your heart," [meaning] when he does something to you that you don't like. Rather, criticize him [saying], "Why did you do that to me?"; and "do not bear sin because of him" by covering up your hatred of him in your heart and not telling him. For by criticizing him, he will explain himself to you, or he will regret his action and admit his sin, and so you will forgive him.
(ז) הָרוֹאֶה חֲבֵרוֹ שֶׁחָטָא אוֹ שֶׁהָלַךְ בְּדֶרֶךְ לֹא טוֹבָה מִצְוָה לְהַחֲזִירוֹ לַמּוּטָב וּלְהוֹדִיעוֹ שֶׁהוּא חוֹטֵא עַל עַצְמוֹ בְּמַעֲשָׂיו הָרָעִים שֶׁנֶּאֱמַר (ויקרא יט יז) "הוֹכֵחַ תּוֹכִיחַ אֶת עֲמִיתֶךָ".
הַמּוֹכִיחַ אֶת חֲבֵרוֹ. בֵּין בִּדְבָרִים שֶׁבֵּינוֹ לְבֵינוֹ. בֵּין בִּדְבָרִים שֶׁבֵּינוֹ לְבֵין הַמָּקוֹם. צָרִיךְ לְהוֹכִיחוֹ בֵּינוֹ לְבֵין עַצְמוֹ. וִידַבֵּר לוֹ בְּנַחַת וּבְלָשׁוֹן רַכָּה וְיוֹדִיעוֹ שֶׁאֵינוֹ אוֹמֵר לוֹ אֶלָּא לְטוֹבָתוֹ לַהֲבִיאוֹ לְחַיֵּי הָעוֹלָם הַבָּא. אִם קִבֵּל מִמֶּנּוּ מוּטָב וְאִם לָאו יוֹכִיחֶנּוּ פַּעַם שְׁנִיָּה וּשְׁלִישִׁית. וְכֵן תָּמִיד חַיָּב אָדָם לְהוֹכִיחוֹ עַד שֶׁיַּכֵּהוּ הַחוֹטֵא וְיֹאמַר לוֹ אֵינִי שׁוֹמֵעַ....
(ח) הַמּוֹכִיחַ אֶת חֲבֵרוֹ תְּחִלָּה לֹא יְדַבֵּר לוֹ קָשׁוֹת עַד שֶׁיַּכְלִימֶנּוּ שֶׁנֶּאֱמַר (ויקרא יט יז) "וְלֹא תִשָּׂא עָלָיו חֵטְא"....בַּמֶּה דְּבָרִים אֲמוּרִים בִּדְבָרִים שֶׁבֵּין אָדָם לַחֲבֵרוֹ. אֲבָל בְּדִבְרֵי שָׁמַיִם אִם לֹא חָזַר בּוֹ בַּסֵּתֶר מַכְלִימִין אוֹתוֹ בָּרַבִּים וּמְפַרְסְמִים חֶטְאוֹ וּמְחָרְפִים אוֹתוֹ בְּפָנָיו וּמְבַזִּין וּמְקַלְּלִין אוֹתוֹ עַד שֶׁיַּחֲזֹר לַמּוּטָב כְּמוֹ שֶׁעָשׂוּ כָּל הַנְּבִיאִים בְּיִשְׂרָאֵל:
(7) It is a commandment for one who sees that his fellow has sinned, or is following a path that is not good, to turn him back toward the good, and to let him know that he is sinning against himself through his wicked deeds, as it is stated, "You must criticize your fellow" (Lev 19:17).
One who criticizes his fellow, whether it is about a matter between them, or a matter between a person and God, must criticize him privately, and speak to him calmly, with gentle language, and let him know that he is only telling him this for his own good, to bring him to life in the World to Come. If he accepts it, then all is well; if not, he should criticize him a second time, and a third time. And in this way a person is always obligated to criticize him, until the sinner strikes him and says, "I will not listen"....
(8) One who criticizes his fellow, initially he should not speak to him harshly to the point of shaming him, as it is stated, "and do not bear sin because of him" (ibid.)....However,
this refer to matters between human beings. But in heavenly matters, if he did not turn back after private criticism, we shame him in public, and publicize his sin, and denigrate him to his face, and belittle and curse him until he turns back to the good, just as all the prophets of Israel did.
Rav, Rabbi Ḥanina, Rabbi Yoḥanan, and Rav Ḥaviva taught...
Anyone who is able to protest against the members of his household, but did not protest, is held accountable for [the sins of] the members of his household. To protest against the people of his town, but did not, he is held accountable for the people of his town. To protest against the whole world [but did not], he is held accountable for the whole world.
One who instructs a scoffer is seeking to be shamed; and one who criticizes the wicked seeks his own harm. Do not criticize a scoffer or he will hate you; criticize a wise man and he will love you.
And Rabbi Ila’i said in the name of Rabbi Elazar, son of Rabbi Shimon: Just as it is right for a person to say something which will be listened to, so too it is right for a person not to say something which will not be listened to. Rabbi Abba says: It is an obligation [not to say something in that case], as it is stated, "Do not criticize a scoffer or he will hate you; criticize a wise man and he will love you" (Proverbs 9:8).
תניא א"ר טרפון (תמיהני) אני אם יש בדור הזה שמקבל תוכחה אם אמר לו טול קיסם מבין עיניך אמר לו טול קורה מבין עיניך אמר רבי אלעזר בן עזריה תמיהני אם יש בדור הזה שיודע להוכיח.
It is taught--Rabbi Tarfon said: I would be amazed if there is anyone in this generation who can accept criticism. If you say to someone, "Take that splinter out of your eye," he says back, "Take that beam out of your eye." Rabbi Elazar ben Azariah said: I would be amazed if there is anyone in this generation who knows how to criticize.
NT Matthew 7:1-5
Do not judge, so that you won't be judged. 2For with the judgement you judge, you will be judged; and by the measure you measure, you will be measured. 3Why do you see the speck in your brother’s eye, but do not notice the log in your own eye? 4Or how can you say to your brother, “Let me take the speck out of your eye,” while the log is in your own eye? 5You hypocrite, first take the log out of your own eye,
and then you will see clearly to take the speck out of your neighbor’s eye.
Rabbi Yehudah, son of Rabbi Shimon, asked [his father]: Criticism for the right reasons [lishmah], or humility not for the right reasons--which is better? He replied: Don't you agree that humility for the right reasons is better? As a teacher said: "Humility is greater than them all." Therefore, humility not for the right reasons is also better, as Rav Yehudah said in the name of Rav: "A person should always engage in Torah and mitzvot even if not for the right reasons, since by doing them not for the right reasons, he will come to do them for the right reasons."
א אַף־עַל־פִּי שֶׁתּוֹכָחָה הוּא דָּבָר גָּדוֹל, וּמֻטָּל עַל כָּל אֶחָד מִיִּשְׂרָאֵל לְהוֹכִיחַ אֶת חֲבֵרוֹ, כְּשֶׁרוֹאֶה בּוֹ שֶׁאֵינוֹ מִתְנַהֵג כַּשּׁוּרָה, כְּמוֹ שֶׁכָּתוּב (ויקרא י״ט:י״ז): הוֹכֵחַ תּוֹכִיחַ אֶת עֲמִיתֶךָ, אַף־עַל־פִּי־כֵן לָאו כָּל אָדָם רָאוּי לְהוֹכִיחַ. כְּמוֹ שֶׁאָמַר רַבִּי עֲקִיבָא (ערכין טז:): תָּמֵהַּ אֲנִי, אִם יֵשׁ בַּדּוֹר הַזֶּה מִי שֶׁיָּכוֹל לְהוֹכִיחַ. וְאִם רַבִּי עֲקִיבָא אָמַר זֹאת בְּדוֹרוֹ, כָּל־שֶׁכֵּן בַּדּוֹר הַזֶּה שֶׁל עַכְשָׁו.
כִּי כְּשֶׁהַמּוֹכִיחַ אֵינוֹ רָאוּי לְהוֹכִיחַ, אֲזַי לֹא דַּי שֶׁאֵינוֹ מוֹעִיל בְּתוֹכַחְתּוֹ, אַף גַּם הוּא מַבְאִישׁ רֵיחַ שֶׁל הַנְּשָׁמוֹת הַשּׁוֹמְעִים תּוֹכַחְתּוֹ. כִּי עַל־יְדֵי תּוֹכַחְתּוֹ הוּא מְעוֹרֵר הָרֵיחַ רַע שֶׁל הַמַּעֲשִׂים רָעִים וּמִדּוֹת רָעוֹת שֶׁל הָאֲנָשִׁים שֶׁהוּא מוֹכִיחָם.
Rebbe Nachman of Breslov, 1772-1810, Ukraine
Even though criticism is a very important thing, and it is a duty for every Jew to criticize his fellow when he sees him acting inappropriately--as it is written, "You must criticize your fellow"-- nevertheless, not everyone is fit to criticize. As Rabbi Akiva said: I would be amazed if there is anyone in this generation who knows how to criticize (Arakhin 16b). And if Rabbi Akiva said this in his generation, then it is all the more true in this current generation.
For when the one who criticizes is unfit to do so, then not only does he not help with his criticism, but he even worsens the souls of those who hear his criticism. For his criticism arouses bad memories of the wicked deeds and wicked traits of the people he criticizes.
ר' יהודה ליב, המוכיח מפולנאה
המוכיח צריך קודם כל לבדוק את עצמו
אם אין לו טינא שבלב, רוגז, או הקפדה
כלפי האיש שהוא עומד להוכיחו. רק
אם ברי לך שאינך שונא את אחיך
בלבבך, רשאי אתה להוכיחו.
Rabbi Yehudah Lieb, the “Rebuker of Polonia,” Hasidic commentary on Leviticus 19:17
One who is going to criticize first needs to check whether they have some internal resentment, anger, or complaint toward the one whom they are about to criticize. Only if it is clear to you that you do not hate your brother in your heart are you permitted to criticize them.
צַדִּ֤יק אַתָּה֙ יְהוָ֔ה כִּ֥י אָרִ֖יב אֵלֶ֑יךָ אַ֤ךְ מִשְׁפָּטִים֙ אֲדַבֵּ֣ר אוֹתָ֔ךְ מַדּ֗וּעַ דֶּ֤רֶךְ רְשָׁעִים֙ צָלֵ֔חָה שָׁל֖וּ כָּל־בֹּ֥גְדֵי בָֽגֶד׃ נְטַעְתָּם֙ גַּם־שֹׁרָ֔שׁוּ יֵלְכ֖וּ גַּם־עָ֣שׂוּ פֶ֑רִי קָר֤וֹב אַתָּה֙ בְּפִיהֶ֔ם וְרָח֖וֹק מִכִּלְיוֹתֵיהֶֽם׃ וְאַתָּ֤ה יְהוָה֙ יְדַעְתָּ֔נִי תִּרְאֵ֕נִי וּבָחַנְתָּ֥ לִבִּ֖י אִתָּ֑ךְ....
(1) You will win, O Lord, if I make a claim against you, yet I shall present you with charges: why does the way of the wicked prosper? Why are the workers of treachery at ease? (2) You have planted them, and they have taken root, they spread, they even bear fruit. You are present in their mouths, but far from their thoughts. (3) Yet you, Lord, have noted and observed me; you have tested my heart, and found it to be with you....
אַף־זָ֭נַחְתָּ וַתַּכְלִימֵ֑נוּ וְלֹא־תֵ֝צֵ֗א בְּצִבְאוֹתֵֽינוּ׃ תְּשִׁיבֵ֣נוּ אָ֭חוֹר מִנִּי־צָ֑ר וּ֝מְשַׂנְאֵ֗ינוּ שָׁ֣סוּ לָֽמוֹ׃ תִּ֭תְּנֵנוּ כְּצֹ֣אן מַאֲכָ֑ל וּ֝בַגּוֹיִ֗ם זֵרִיתָֽנוּ׃ תִּמְכֹּֽר־עַמְּךָ֥ בְלֹא־ה֑וֹן וְלֹ֥א־רִ֝בִּ֗יתָ בִּמְחִירֵיהֶֽם׃ תְּשִׂימֵ֣נוּ חֶ֭רְפָּה לִשְׁכֵנֵ֑ינוּ לַ֥עַג וָ֝קֶ֗לֶס לִסְבִיבוֹתֵֽינוּ׃ תְּשִׂימֵ֣נוּ מָ֭שָׁל בַּגּוֹיִ֑ם מְנֽוֹד־רֹ֝֗אשׁ בַּל־אֻמִּֽים׃ כָּל־הַ֭יּוֹם כְּלִמָּתִ֣י נֶגְדִּ֑י וּבֹ֖שֶׁת פָּנַ֣י כִּסָּֽתְנִי׃ מִ֭קּוֹל מְחָרֵ֣ף וּמְגַדֵּ֑ף מִפְּנֵ֥י א֝וֹיֵ֗ב וּמִתְנַקֵּֽם׃
כָּל־זֹ֣את בָּ֭אַתְנוּ וְלֹ֣א שְׁכַחֲנ֑וּךָ וְלֹֽא־שִׁ֝קַּ֗רְנוּ בִּבְרִיתֶֽךָ׃ לֹא־נָס֣וֹג אָח֣וֹר לִבֵּ֑נוּ וַתֵּ֥ט אֲשֻׁרֵ֗ינוּ מִנִּ֥י אָרְחֶֽךָ׃ כִּ֣י דִ֭כִּיתָנוּ בִּמְק֣וֹם תַּנִּ֑ים וַתְּכַ֖ס עָלֵ֣ינוּ בְצַלְמָֽוֶת׃ אִם־שָׁ֭כַחְנוּ שֵׁ֣ם אֱלֹהֵ֑ינוּ וַנִּפְרֹ֥שׂ כַּ֝פֵּ֗ינוּ לְאֵ֣ל זָֽר׃ הֲלֹ֣א אֱ֭לֹהִים יַֽחֲקָר־זֹ֑את כִּֽי־ה֥וּא יֹ֝דֵ֗עַ תַּעֲלֻמ֥וֹת לֵֽב׃ כִּֽי־עָ֭לֶיךָ הֹרַ֣גְנוּ כָל־הַיּ֑וֹם נֶ֝חְשַׁ֗בְנוּ כְּצֹ֣אן טִבְחָֽה׃
ע֤וּרָה ׀ לָ֖מָּה תִישַׁ֥ן ׀ אֲדֹנָ֑י הָ֝קִ֗יצָה אַל־תִּזְנַ֥ח לָנֶֽצַח׃ לָֽמָּה־פָנֶ֥יךָ תַסְתִּ֑יר תִּשְׁכַּ֖ח עָנְיֵ֣נוּ וְֽלַחֲצֵֽנוּ׃ כִּ֤י שָׁ֣חָה לֶעָפָ֣ר נַפְשֵׁ֑נוּ דָּבְקָ֖ה לָאָ֣רֶץ בִּטְנֵֽנוּ׃ ק֭וּמָֽה עֶזְרָ֣תָה לָּ֑נוּ וּ֝פְדֵ֗נוּ לְמַ֣עַן חַסְדֶּֽךָ׃
(10) Yet you have rejected and shamed us; you do not go with our armies. (11) You make us retreat before our foe; our enemies plunder us at will. (12) You let them devour us like sheep; you disperse us among the nations. (13) You sell your people for no fortune, you set no high price on them. (14) You fill us with disgrace before our neighbors, the scorn and derision of those around us. (15) You make us a byword among the nations, a laughingstock among the peoples. (16) I am always aware of my disgrace; I am wholly covered with shame (17) at the sound of taunts and insults, in the presence of the vengeful foe.
(18) All this has come upon us, yet we have not forgotten you, or been false to your covenant. (19) Our hearts have not gone astray, nor have our feet swerved from your path, (20) though you cast us, crushed, to where the sea monster is, and covered us over with deepest darkness. (21) If we forgot the name of our God and spread forth our hands to a foreign god, (22) God would surely search it out, for he knows the secrets of the heart. (23) It is for your sake that we are slain all day long, that we are regarded as sheep to be slaughtered.
(24) Rouse yourself; why do you sleep, O Lord? Awaken, do not reject us forever! (25) Why do You hide your face, ignoring our affliction and distress? (26) We lie prostrate in the dust; our body clings to the ground. (27) Arise and help us, redeem us, for the sake of your faithful love.
וחנה היא מדברת על לבה אמר רבי
אלעזר משום רבי יוסי בן זמרא על עסקי לבה אמרה לפניו רבונו של עולם כל מה שבראת באשה לא בראת דבר אחד לבטלה עינים לראות ואזנים לשמוע חוטם להריח פה לדבר ידים לעשות בהם מלאכה רגלים להלך בהן דדים להניק בהן דדים הללו שנתת על לבי למה לא להניק בהן תן לי בן ואניק בהן....
ואמר רבי אלעזר חנה הטיחה דברים כלפי מעלה שנאמר ותתפלל על ה׳ מלמד שהטיחה דברים כלפי מעלה....
ואמר רבי אלעזר משה הטיח דברים כלפי מעלה שנאמר ויתפלל משה אל ה׳ אל תקרי אל ה׳ אלא על ה׳ שכן דבי רבי אליעזר בן יעקב קורין לאלפין עיינין ולעיינין אלפין
דבי רבי ינאי אמרי מהכא ודי זהב מאי ודי זהב אמרי דבי רבי ינאי כך אמר משה לפני הקדוש ברוך הוא רבונו של עולם בשביל כסף וזהב שהשפעת להם לישראל עד שאמרו די הוא גרם שעשו את העגל
“And Hannah was speaking in [על, more typically meaning "on" or "about"] her heart” (I Samuel 1:13).
Rabbi Elazar said in the name of Rabbi Yosi ben Zimra: About matters of her heart. She said before him, "Master of the World, nothing you have created in a woman was created in vain: eyes for seeing, ears for hearing, nose for smelling, mouth for speaking, hands to do work with, feet to walk with, breasts to nurse with. These breasts that you placed upon my heart, what are they for? Are they not to nurse with? Give me a son and I will nurse with them"....
And Rabbi Elazar said: Hannah reproached God on high. As it is stated, “And she prayed on [על = against] the Lord,” This teaches that she reproached God on high....
And Rabbi Elazar said: Moses reproached God on high. As it is stated, "And Moses prayed to the Lord" (Numbers 11:2). Do not read it as "to [אל] the Lord," but as "against [על] the Lord," for the school of Rabbi Eliezer ben Ya'akov reads the letter aleph as ayin and ayin as aleph.
The school of Rabbi Yannai taught this [same idea] from here: "And Di Zahav" (Deuteronomy 1:1). What is the meaning of "Di Zahav"? The school of Rabbi Yannai says: This is what Moses said before the Holy One who is blessed, "Master of the World, what caused them to make the Calf was the silver and gold you poured down upon Israel [when they left Egypt] until they said 'enough' [די]."
רַבִּי עֲזַרְיָה מִשֵּׁם רַבִּי אַחָא פָּתַח (תהלים מה, ח): אָהַבְתָּ צֶדֶק וַתִּשְׂנָא רֶשַׁע עַל כֵּן מְשָׁחֲךָ אֱלֹהִים אֱלֹהֶיךָ שֶׁמֶן שָׂשׂוֹן מֵחֲבֵרֶךָ,
רַבִּי עֲזַרְיָה פָּתַר קְרָיָה בְּאַבְרָהָם, בְּשָׁעָה שֶׁעָמַד אַבְרָהָם אָבִינוּ לְבַקֵּשׁ רַחֲמִים עַל הַסְּדוֹמִים, מַה כְּתִיב תַּמָּן (בראשית יח, כה): חָלִלָה לְּךָ מֵעֲשׂת כַּדָבָר הַזֶּה לְהָמִית צַדִּיק עִם רָשָׁע וְהָיָה וגו',
אָמַר רַבִּי אַחָא נִשְׁבַּעְתָּ וְאָמַרְתָּ שֶׁאֵין אַתָּה מֵבִיא מַבּוּל לָעוֹלָם, וּמָה אַתָּה מַעֲרִים עַל הַשְּׁבוּעָה, אֶתְמְהָא, מַבּוּל שֶׁל מַיִם אֵין אַתָּה מֵבִיא, מַבּוּל אֵשׁ אַתָּה מֵבִיא, אִם כֵּן לֹא יָצָאתָ יְדֵי הַשְּׁבוּעָה.
אָמַר רַבִּי לֵוִי (בראשית יח, כה): הֲשֹׁפֵט כָּל הָאָרֶץ לֹא יַעֲשֶׂה מִשְׁפָּט, אִם עוֹלָם אַתָּה מְבַקֵּשׁ אֵין דִּין, וְאִם דִּין אַתָּה מְבַקֵּשׁ אֵין עוֹלָם, וּמָה אַתָּה תּוֹפֵשׂ חֶבֶל בִּתְרֵין רֵאשִׁין, אַתְּ בָּעֵי עָלְמָא וּבָעֵי דִינָא, סַב לָךְ חָדָא מִנַּיְיהוּ, וְאִם לֵית אַתְּ מְוַתֵּר צִבְחַר, לֵית עָלְמָא יָכוֹל קָאֵים.
Rabbi Azariah, in the name of Rabbi Acha, taught: "You love justice and hate evil, therefore God your God has anointed you with a joyful oil beyond your companions" (Psalms 45:8).
Rabbi Azariah applied this verse to Abraham at the moment our father Abraham stood up to appeal for mercy on behalf of the people of Sodom. What is written there? "It would be sacrilege for you to do such a thing, to kill the righteous with the wicked, so that it would be [just the same for both the righteous and the wicked. It would be sacrilege! Will the judge of all the earth not preserve justice?!]" (Genesis 18:25).
Rabbi Acha said: You took a solemn oath [in the days of Noah] that you would not bring a flood upon the world, so why are you trying to get around your oath? You are not bringing a flood of water, but you are bringing a flood of fire! If so, you have not fulfilled your oath.
Rabbi Levi said: "Will the judge of all the earth not preserve justice?!" [This means] if you want a world, there will not be [complete] justice; and if you want justice, there will be no world, so why are you trying to have it both ways [literally: "holding the rope at both ends"]? You want a world and you want [complete] justice! Let go of one of them, for it you do not give up on something, the world cannot exist.