Pirkei Avot 2:4משנה אבות ב׳:ד׳
He used to say: do His will as though it were your will, so that He will do your will as though it were His. Set aside your will in the face of His will, so that he may set aside the will of others for the sake of your will. Hillel said: do not separate yourself from the community, Do not trust in yourself until the day of your death, Do not judge your fellow man until you have reached his place. Do not say something that cannot be understood [trusting] that in the end it will be understood. Say not: ‘when I shall have leisure I shall study;’ perhaps you will not have leisure.
Shabbat 55a:7שבת נ״ה א:ז׳
The attribute of justice said before the Holy One, Blessed be He: Master of the Universe, how are these different from those? He said to that attribute: These are full-fledged righteous people and those are full-fledged wicked people. The attribute of justice said to Him: Master of the Universe, it was in the hands of the righteous to protest the conduct of the wicked, and they did not protest.
Shabbat 55a:8שבת נ״ה א:ח׳
He said to that attribute: It is revealed and known before Me that even had they protested the conduct of the wicked, they would not have accepted the reprimand from them. They would have continued in their wicked ways. The attribute of justice said before Him: Master of the Universe, if it is revealed before You that their reprimand would have been ineffective, is it revealed to them? The Holy One, Blessed be He, retracted His promise to protect the righteous and decided that those who failed to protest would also be punished.
Arakhin 16b:10ערכין ט״ז ב:י׳
§ The Gemara asks: Until where does the obligation of rebuke extend? Rav says: Until his rebuke is met by hitting, i.e., until the person being rebuked hits the person rebuking him.And Shmuel says: Until his rebuke is met by cursing, i.e., he curses the one rebuking him. And Rabbi Yoḥanan says: Until his rebuke is met by reprimand. The Gemara points out that this dispute between these amora’im is like a dispute between tanna’im: Rabbi Eliezer says: Until his rebuke is met by hitting; Rabbi Yehoshua says: Until his rebuke is met by cursing; ben Azzai says: Until his rebuke is met by reprimand.
Yevamot 65b:6יבמות ס״ה ב:ו׳
The Gemara cites other statements made by Rabbi Ile’a in the name of Rabbi Elazar, son of Rabbi Shimon. And Rabbi Ile’a said in the name of Rabbi Elazar, son of Rabbi Shimon: Just as it is a mitzva for a person to say that which will be heeded, so is it a mitzva for a person not to say that which will not be heeded. One should not rebuke those who will be unreceptive to his message. Rabbi Abba says: It is obligatory for him to refrain from speaking, as it is stated: “Do not reprove a scorner lest he hate you; reprove a wise man and he will love you” (Proverbs 9:8).
Ritva on Yevamot 65b:3ריטב"א על יבמות ס״ה ב:ג׳
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Shabbat 55a:4שבת נ״ה א:ד׳
With regard to the issue of reprimand, it was related that Rabbi Zeira said to Rabbi Simon: Let the Master reprimand the members of the house of the Exilarch, as Rabbi Simon had some influence over them. Rabbi Simon said to him: They will not accept reprimand from me. Rabbi Zeira said to him: Let my master reprimand them even if they do not accept it.
Shulchan Arukh, Orach Chayim 608:2שולחן ערוך, אורח חיים תר״ח:ב׳
Women who eat and drink until it is dark, and they do not know that it is a good deed (mitzvah) to add “from the profane to the holy” should not be objected to doing so, so that they should not do it (later) presumptuously (defiantly).
Hagah: The same is the rule in every forbidden thing, we say that it is better that they (the people) do it (the wrong thing) inadvertently rather than doing it presumptuously. But this is so only when the law in question is not explicitly stated in the Torah, even though it is a toraitic law. But if it is explicitly stated in the Torah, than they (the people) object (try to prevent) the person who wants to transgress, (ר״ן פדק ד‘ דביצה והרא״ש בשם העיטור). But if one knows that his words would not be listened to he should not say publically that they (the women) should be admonished except once. But he should not increase the admonishing since he knows that they (the women) will not listen to him. However, in private a man is obligated to admonish him (the transgressor) until this transgressor beats him (the admonisher) or curses him, (ר״ן ס״פ הבע״י).
Hagah: The same is the rule in every forbidden thing, we say that it is better that they (the people) do it (the wrong thing) inadvertently rather than doing it presumptuously. But this is so only when the law in question is not explicitly stated in the Torah, even though it is a toraitic law. But if it is explicitly stated in the Torah, than they (the people) object (try to prevent) the person who wants to transgress, (ר״ן פדק ד‘ דביצה והרא״ש בשם העיטור). But if one knows that his words would not be listened to he should not say publically that they (the women) should be admonished except once. But he should not increase the admonishing since he knows that they (the women) will not listen to him. However, in private a man is obligated to admonish him (the transgressor) until this transgressor beats him (the admonisher) or curses him, (ר״ן ס״פ הבע״י).
Mishnah Berurah 608:8משנה ברורה תר״ח:ח׳
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Mishnah Berurah 608:9משנה ברורה תר״ח:ט׳
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Biur Halacha 608:2:4ביאור הלכה תר״ח:ב׳:ד׳
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Biur Halacha 608:2:5ביאור הלכה תר״ח:ב׳:ה׳
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