It’s not just about pointing out flaws. According to Jewish tradition, it’s a profound act, potentially more valuable than empty praise. Let’s delve into a fascinating interpretation of this idea from Devarim Rabbah, a collection of rabbinic teachings on the Book of Deuteronomy.

The verse in question is Proverbs 28:23: “One who rebukes a man will later find more favor than one with a slippery tongue.” Now, Rabbi Pinḥas, citing Rabbi Ḥama bar Ḥanina, offers a powerful interpretation. He equates "one who rebukes" with none other than Moses. And "a man"? That's Israel, drawing on Ezekiel 34:31, which states, "You are My flock, flock of My pasture, you are man."

But what about the "later [aharai]" part? Here’s where it gets really interesting. The Holy One, blessed be He, says, "In order to bring them after Me [aharai]." See, the word aharai can mean both "later" and "after me." The implication is that a proper rebuke guides someone back to the right path, back to God. And the verse concludes: "Will…find…favor" – this is Moses, as it is written: “And you also found favor in My eyes” (Exodus 33:12).

And who's the "one with a slippery tongue?" According to this interpretation, it's Bilam. Bilam, as the text tells us, was "slippery-tongued in his prophecies." He flattered the Israelites excessively. The result? They became haughty, and this led to the debacle at Shittim, where they "stumbled" (Numbers 25:1-3).

Rabbi Yehuda ben Rabbi Simon offers another layer to this interpretation of "aharai". He suggests that Moses, in a way, rebuked God to follow Israel, and rebuked Israel to follow God! To Israel, Moses says, “You have sinned” (Exodus 32:30). But to the Holy One, blessed be He, he pleads, “Why should Your wrath be enflamed against Your people?” (Exodus 32:11).

What is "why?" asks the text. This plea comes right after the sin of the Golden Calf. Rabbi Yitzḥak offers a startling perspective. When Israel made the calf, God wanted to eradicate their enemies (a euphemism for eradicating Israel itself). But Moses steps in, saying, "Master of the universe, this calf is useful to assist You!"

God retorts, "In what way can it assist Me?" And Moses, in a moment of audacious, perhaps even ironic, argument, replies, "If You cause the rain to fall, it can cause the dew to rise; You can produce the winds, and it, the lightning.” God then asks Moses "Are you, too, straying after the calf?"

Moses' response? “Then, why should Your wrath be enflamed against Your people?” (Exodus 32:11). The Maharzu commentary explains that Moses is arguing that God shouldn’t appear jealous of something powerless. To Israel, Moses delivers the harsh truth: “You have sinned a great sin” (Exodus 32:30).

Rabbi Yehuda ben Rabbi Simon compares this to a king angry with his wife. He strikes her and throws her out. The groomsmen intercede, saying to the king, “Is this how you treat your wife? What did she do to you?” They then go to the wife, saying, “How long will you anger him? Is this the first time? The second time?”

Moses plays a similar role. When he goes to God, he says, “Why should your wrath be enflamed against your people, are they not Your children?” When he goes to Israel, he says, “How long will you anger Him? Is this the first time? The second time?” The text subtly reminds us of past transgressions. As the text states, "In the wilderness, in the Arava, opposite the Red Sea." Moses, by mentioning these places, alludes to the many times the Israelites angered God.

So, what’s the takeaway? Rebuke, when offered with the right intention, can be a powerful act of love and guidance. It’s about holding people accountable while simultaneously advocating for their potential. It's about reminding them, and perhaps even reminding God, of the covenant, of the enduring relationship that binds us together, even when we stray.