Introduction to Volume II of Child & Domestic Abuse

Volume I is a contemporary overview and summary of the topic of abuse. However it was derived and developed from more basic sources which were not directly concerned with the modern concept of abuse. These derivations were not relevant when presenting the "bottom line" and thus were either just alluded to or not mentioned at all. However these basic sources also need to be studied. Thus Volume II is an encyclopedia of these classic Rabbinic sources (translations as well as the original Hebrew) related to the topic abuse. The material is arranged conceptually according to topic and subtopic. Thus material which on the surface might not appear related – is grouped together by its underlying conceptual relationship to abuse.

This material needs to be carefully studied and understood to be able to   deal properly with the complexity of the issue of abuse and the  interaction of halacha, psychology and secular law. Merely knowing the  conclusions, without understanding where they come from makes it  difficult to deal with different situations or more complex ones.

However this conceptual organization is not simply an efficient means of   finding a particular Talmudic citation or verse in the Torah for the purpose of study. The framework in which I have placed these sources is important for another reason. The title headings and subheadings are there to suggest what use might be made of these ideas.

While the Torah clearly says not to harm others, it also says that it is necessary to do something to prevent harm from happening. This conceptual framework shows that not only is it explicit that Judaism requires that harm not be done to anyone, and that it should be prevented – there is another lesion to be learned. Because the Torah is so concerned about the issue of harm and prevention, actions are also required to ensure that measures intended to protect from harm – are in fact working! In other words, one does not fulfill his full Torah obligation just by keeping the mitzva of not harming (e.g., not hitting) or the mitzva of preventing harm (e.g., putting up a guard rail on your roof). The Torah not only requires that one try and anticipate the consequences of actions and provide preventative measures – but also requires one to monitor whether these measures work to protect the members of society. There is a need to obtain feedback as to how well the safeguards are working in reality and to act on this feedback. That has been the missing factor in much of the discussion of abuse up until recently.

Thus we have four critical elements – not to harm, take measures to prevent harm to others, monitor whether these preventative measures are actually working and modify accordingly. Another things which is apparent from these sources – there is no exclusive responsibility for rabbis and community leaders to monitor whether the preventative measures work and to suggest corrections. It is obligatory for every single individual to see what can be done to make society safe for everyone.