In Judaism, the idea of criticism holds a very important place. From the precept of warning a neighbor about inappropriate behavior (the mitzvah of hocheaj tochiaj et amiteja - you must warn your neighbor), which is necessarily linked to criticism of a particular situation, to the numerous sayings of Solomon the King, the wisest man on earth, among which appears (Proverbs 12:1) "[He] loves warnings, loves knowledge; [he] hates criticism [is] a fool.".
The very definition of criticism encompasses different aspects, such as "The art of judging and evaluating things" or "Censoring someone or something" (Dictionary of the Spanish Language Espasa-Calpe - 2005).
Where does the key to making criticism positive lie? There are two aspects: 1) the giver and 2) the receiver.
Let's analyze the person offering the criticism. Our sages say, "Words that come from the heart, enter the heart." In other words, for criticism to be constructive and positive, it must be honest, sincere, and offered with love for others and their well-being, with the goal of uplifting them, not bringing them down. Above all, it must come from the depths of the heart. Because when it doesn't come from the heart, it's almost always tainted by ulterior motives that obscure the truth and lead the critic to try to gain some advantage from the criticism, whether material or spiritual.
On the other hand, the person receiving the criticism is also a fundamental factor in the analysis, because several situations can occur beyond the giver's control, such as: 1) the person receiving the criticism is not even open to listening to the giver, 2) even if they listen, they do not assume that the criticism applies to them, 3) even if they assume that it applies to them, they take it as destructive and negative criticism, and not as positive.
Beyond what has been presented, and taking this idea to a deeper level, the Tanakh (the Bible) tells us a story of King David (2 Samuel 16:5-13) who, while fleeing the Land of Israel pursued by his son Absalom, was approached by Shimi ben Gera, who cursed him directly. Avishai ben Zeruiah, the commander of David's army, wanted to kill him, but the king said, "Leave him alone, for God has told him to curse me." From this, we learn that when a person receives criticism, it is not because the giver chose to give it, but because God deems it necessary for the recipient to hear it.
Perhaps we could add that the role of the receiver is more significant than that of the giver. That is, if one feels so bad when criticized, is it because what they are hearing is true? Or, from another perspective, if one feels criticized for their behavior, is it because their own attitude toward the giver is one of generating conflict and criticism (which makes everything that comes out of the giver's mouth only criticism and conflict)?
To conclude, another phrase from Shlomo haMelej (Mishlei 6:23) "For the mitzvah is like a candle and the Torah like a light, and the path of life [is] criticism [and] warnings.".