LEV583 Greater is Torah than the cohen's realm and than royalty: for royalty is acquired with thirty attainments, and the cohen's realm with twenty-four, while the Torah is acquired by forty-eight things. And they are: [33] loves reproofs. Pirkei Avot, Perek VI, mishnah 6. Why, we might ask, is a love of reproof a station, a stage of development, on the road to the mastery of the Torah? In his study, the devoted scholar realizes time and again that the Torah is no romantic literature for entertainment and delight. It upgrades and admonishes, chastises and demands. But accepting its unbending law, rising to its demands, he is elevated and grows in character. As he accedes to the Torah's stern words with benefit, so does the scholar come to accept with good grace the rebuke of teachers and fellow-students, finding there his guidelines to self-improvement. In turn he learns to reprove others, knowing it is the only way to really help them. ... So the scholar learns to make rebuke and chastisement a significant part of his life, a necessary extension of Torah study. Scripture bids him, "Reprove shall you reprove your fellow." The double verb indicates, say the Sages, that you should be ready to castigate someone even four or five times--even one hundred--until he is ready to strike or curse or calumnify you [this verse, T.B. Baba Metzi'a 31a; Arakin 16b; Midrash Sifra, K'doshim iv.] The scholar knows he may not be popular as a result; but this is Heaven's will, for man's improvement: "Whoever chastises his fellow for the sake of Heaven, merits to enter the domain of the Holy, Blessed One; moreover, a thread of grace is drawn through his life." (T.B. Tamid 28a) So the Sages give assurance that ultimately the scholar will not be shunned or disliked: people will regard him with favor and affection, realizing that his criticism is no scalpel or hammer of irrational enmity but a kindly instrument used with discretion for their benefit. ... To keep silent is certainly safe and pleasant. The Sages astutely note, "If his townspeople are kindly disposed toward a rabbinic scholar, it is not because is of superior quality, but because he does not rebuke them about matters concerning Heaven" (T.B. Kethuboth 105b). This is clearly an occupational disease of the American rabbinate. The average American Jew lacks the education to accept and value censure from the pulpit. Criticism of American foreign policy--yes; a polished review of a current play or novel--yes. But rebuke of our business ethics, reproof about morality in our family life, chastisement about Jewish observance--heavens, no!