The Gemara discussed how far one should reprove another. Rav said that one should reprove until the one reproved strikes the reprover. Samuel said that one should reprove until the one reproved curses the reprover. Rabbi Johanan said that one should reprove only until the one reproved rebukes the reprover. The Gemara noted a similar dispute among Tannaim. Rabbi Eliezer said until the one reproved strikes the reprover. Rabbi Joshua said until the one reproved curses the reprove. Ben Azzai said until the one reproved rebukes the reprover. Rav Naḥman bar Isaac said that all three cited to support their positions. says: "Then Saul's anger was kindled against Jonathan and he said to him: ‘You son of perverse rebellion, do not I know that you have chosen the son of Jesse (David) to your own shame, and to the shame of your mother's nakedness?'" And shortly thereafter, says: "And Saul cast his spear at him to smite him." Rabbi Eliezer said "until the one reproved strikes" because says "to smite him." Rabbi Joshua said "until the one reproved curses" because says: "to your own shame and to the shame of your mother's nakedness." Ben Azzai said "until the one reproved rebukes" because says: "Then Saul's anger was kindled." The Gemara asked how Ben Azzai, who said "until the one reproved rebukes," explained how also mentions beating and cursing. The Gemara reasoned that Jonathan risked his life even further (and rebuked even more than required) because of his great love of David.Babylonian Talmud Arakhin 16b, in, e.g., Talmud Bavli, elucidated by Mendy Wachsman, Feivel Wahl, Yosef Davis, Henoch Moshe Levin, Israel Schneider, Yeshayahu Levy, Eliezer Herzka, Dovid Nachfolger, Eliezer Lachman, and Zev Meisels, edited by Yisroel Simcha Schorr and Chaim Malinowitz, volume 67, pages 16b3–4.
