PIKESVILLE, Maryland — I am convinced that judging others harms us. Judging others means criticizing them or complaining about them. It is a serious crime. It is the opposite of the basic principle of the Torah.
Sometimes it is allowed.
It is proper for people to judge others in situations when doing so improves them and society, as indicated in Talmud Pesachim 113b and Maimonides’ Code of Jewish Laws, Laws of Character Traits 6:7 which states, “If one observes that someone committed a sin or has followed the wrong path, it is a duty to bring the erring person back to the right path by pointing out to him that he is doing wrong to himself by his bad behavior, as it is said (in Leviticus 19:17), “You must reproach your neighbor.” But this situation rarely occurs.
In contrast, opportunities to criticize friends, family members, acquaintances, and objects occur almost daily, harming both the criticizer and the person criticized.
For example, you feel good seeing a painting or reading a novel and think it is interesting. Often, what you see prompts you to consider new ideas. Conversely, when you think negatively about the painting and novel, you feel bad, your criticism hurts you, and you derive no benefit from the viewing and reading.
Criticism often leads to anger against the person being criticized. Anger, in turn, causes the body to produce harmful substances that cause pain. Is the pain a gift from God that God placed in the laws of nature to warn people to cease reproaching others?
The rule to avoid criticism is emphasized in many ancient sources.
Torah
Leviticus 19:15 states, “You must judge others with righteousness.” This means that instead of condemning individuals, we should look at their positive qualities and judge them according to their merits, not just their flaws. We should recognize that they have good and bad qualities and focus on the former.
Leviticus 19:17 and 18 state, “You must not hate your brother in your heart or criticize others and misbehave because of him. You must not take vengeance nor bear any grudge against others, but you must love others as yourself.”
Verses 17 and 18 tell us how to act and even think and feel. They point out that criticism of others is the opposite of loving others as yourself. Rabbi Akiva, who was murdered by the Romans around 135 CE, considered love of others the basis of the Torah. More than a century earlier, the sage Hillel (c. 49BCE-24CE) translated this rule as, “Do not do to others what you do not want them to do to you.”
Other Jewish sources
The imperative to judge people favorably by giving them the benefit of the doubt is discussed in the Talmud in Shavuot 30a, Ethics of the Fathers 1:6, and many other Jewish sources, including Talmud Shabbat 127b, which states, A person who judges others favorably will be judged favorably by God.
New Testament
Matthew 7:1-3 reflects this idea. It states, “Do not judge, or you too will be judged. In the same way you judge others, you will be judged, and the measure you use will be measured against you. Why do you look at the speck of sawdust in your brother’s eye and pay no attention to the plank in your eye?”
Cain and Abel
There is a problem in the tale of Cain and Abel. Genesis 4:8 states, “Cain said to his brother Abel, and while they were in the field, Cain rose against his brother Abel and killed him.” The verse does not reveal what Cain said to Abel.
Many people suppose that this is the result of a scribal error. The scribe made a mistake and left out what was said. This is possible. The Torah does not state that God watched the Torah to ensure that no scribal error would occur.
However, I suggest that it is also possible that the Torah intentionally left out what was said. It tells us that any criticism Cain made against his brother was harmful. Whatever he said led to anger, the murder of his brother Abel, and he, Cain, being severely punished. The absence of specific criticism in this verse emphasizes the harm that any criticism can produce.
Moses
The Torah tells us that Judaism’s great leader, Moses, led the Israelites from slavery toward the promised land of Canaan, later called Israel. He was looking forward to taking the Israelites into Israel. But one day, when the Israelites annoyed him when he was giving them water, he criticized them. God reacted by telling him he could not take his people to Israel but would die in the desert.
Elijah
Similarly, the famous prophet Elijah constantly criticized Jews for worshiping idols. The criticism resulted in threats to his life. He ran to the Sinai desert for safety, where God rebuked him, saying He spoke to the people softly. And as He did with Moses, God said Elijah’s prophetic role ended, and God killed him.
Many people see the words that God caused him to come to heaven in a fiery chariot as a reward, but these words only mean he died. They are like the words used by many clerics today who say in their eulogies, “God has called your beloved home.” (Also, we need to understand that the depiction of Elijah in the Bible is different than how he is pictured in legends. In the latter, he is always seen helping people. I explain this in my books, “Who Really Was the Biblical Elijah?” And “Who Was the Prophet Elisha?”)
Levi Yitzchak of Berdychiv
There are many stories of the famous Chasidic Rebbe Levi Yitzchak of Berdychiv, who always sought to find what was favorable in other people. One story involves the day he saw a Jewish man eating during Yom Kippur, when eating and drinking are forbidden.
He said to the man. “I see you are not feeling well, so you should eat. I hope you will be well soon.”
“I’m fine, Rabbi. Thank you for your wishes,” the man replied.
“Then, you must have forgotten that today is Yom Kippur?”
“No. I know today is Yom Kippur.”
“But don’t you know that Yom Kippur is a fast day, and we are not allowed to eat today?”
“Of course, I know that, Rabbi.”
When he heard this, the rabbi turned toward heaven and said, “Dear God, see how righteous Jews are. I gave this man many opportunities, but he refuses to tell a lie!”
Summary
It is no surprise that people love the stories of the Berdychiv rabbi. He not only never criticized, but he also obeyed the basic principle of the Torah, which is to love others.
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Rabbi Dr. Israel Drazin is a retired brigadier general in the U.S. Army Chaplain Corps and the author of more than 50 books.