LEV596 We are obligated to correct others when they transgress. We are commanded to correct someone who behaves improperly, whether in matters pertaining to man's relationship with God or man's relationship with his fellow man. (Chinuch 239). A person should correct his own faults before he corrects others (Bava Basra 60b). This does not free us from rebuking others; rather, it obligates us to correct ourselves first. It must be kept in mind that the goal of rebuke is to correct the wrongdoer. Therefore, a person must weigh each situation very carefully to see what will be the most effective method in that particular instance. It is especially important to exercise caution and tact when the recipient of the rebuke is not an observant Jew and you are trying to influence him to become observant. Tactless reproof can ruin the chances of influencing such a person. Very often a person should not reprove someone immediately, but should wait for an opportune moment. This takes much skill and practice, as well as patience. It is a good idea for a person to consult more experienced people to find out which methods are most effective. As a rule, if someone admonishes in a harsh, stern manner and with comments such as "Why did you do this?" Or "What's the matter with you?" it will not prove effective (see Vilna Gaon's commentary to Mishle 10:20). The most important rule to remember about rebuke is that it must be administered with love and as painlessly as possible. Only when the recipient of rebuke feels that the rebuker loves him, will he readily accept the admonition. [Transcriber's note: Author provides extended discussion of laws of rebuke with examples.]