Musar for Yevamot 130:6
ואמר רבי אילעא משום ר' אלעזר בר' שמעון כשם שמצוה על אדם לומר דבר הנשמע כך מצוה על אדם שלא לומר דבר שאינו נשמע רבי אבא אומר חובה שנאמר (משלי ט, ח) אל תוכח לץ פן ישנאך הוכח לחכם ויאהבך
implies two!<span class="x" onmousemove="('comment',' Since [H] is the plural of the sec. person imperative. ');"><sup>14</sup></span> R. Nahman b. Isaac replied: It is written, And thou subdue it.<span class="x" onmousemove="('comment',' The written form is [H] which, without the M.T. vowels, may also be read [H] the imper. sing. with pron. suffix. ');"><sup>15</sup></span> R. Joseph said: Deduction<span class="x" onmousemove="('comment',' V. supra note 1. ');"><sup>16</sup></span>
Mesilat Yesharim
For instance, the Torah commanded us: "you shall surely rebuke your fellow" (Vayikra 19:17). Very often a person attempts to rebuke sinners at a place or time when his words will not be heeded and he causes them to breach even further in their wickedness, to desecrate the Name of G-d, and to add transgression to their sin. In such cases, the only Chasidut is to keep silent. Thus, our sages, of blessed memory, said: "just like it is a mitzva to say what will be heeded, so too it is a mitzva to not say what will not be heeded" (Yevamot 65b).
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Orchot Tzadikim
And they said: Just as it is a commandment to say a thing that will be heard, so is it a commandment not to say a thing that will not be heard (Yebamoth 65b). And our Sages said, "Better that they (the sinners) should commit a wrong not knowing that it is a wrong, than that they should commit that wrong intentionally" (Shabbath 148b).
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