If a person is wronged by another, he should not hate him and remain silent, as is said in regard to the wicked, "And Absalom did not speak to Amnon, neither good nor evil, for Absalom hated Amnon" (II Samuel 13:22). Rather, it is a mitzvah
for him to make this known to him, and say to him, "Why did you do
this-and-this to me? Why did you offend me in this way?", as it is
written: "Rebuke, rebuke your fellow." And if that person expresses
regret and asks him for forgiveness, he should forgive him...
One who sees that his fellow has sinned, or is following an improper
path, it is a mitzvah to bring him back to the proper path and to inform
him that he sins by his bad actions, as it is written: "Rebuke, rebuke
your fellow."
When one rebukes one's fellow, whether it is regarding matters
between the two of them or regarding matters between that person and
G-d, he should rebuke him in private. He should speak to him gently and
softly, and should tell him that he is doing this for his own good, so
that he may merit the World to Come.
If that person accepts [the rebuke], good; if not, he should rebuke
him a second time and a third time. He should continue to rebuke him to
the point that the sinner strikes him and says to him, "I refuse to
listen."
Whoever has the ability to rebuke and does not do so shares in the guilt for the sin, since he could have prevented it...
One who is wronged by his fellow but does not desire to rebuke him or
speak to him about it at all because the offender is a very coarse
person, or a disturbed person, but chooses instead to forgive him in his
heart, bearing him no grudge nor rebuking him, this is the manner of
the pious. The Torah's objection [to remaining silent] is only when he
harbors animosity.
(Mishneh Torah, Laws of Character, ch. 6)
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