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child, should the psychologist apply pressure by virtue of his profes-
sional standing – akin to halachic principle that “we force him until
he says, ‘I want it’” – to get them to agree to receive treatment? How
far does the psychologist’s obligation to apply pressure extend?

2. Is the psychologist responsible for the patient’s spiritual welfare?
For example, if the patient sins in some area unconnected to the issue
for which he is being treated and the treatment is unrelated to his sin,
should the psychologist use his influence to prevent the patient from
sinning?

3. Within the framework of treatment, should the psychologist
encourage conversation about a spouse in the spouse’s absence, or
should he refrain from this to avoid violating “Do not go tale bearing
among your nation”? (Vayikra 19:16).

4. During a scheduled observation of a student in the classroom,
which was arranged with the teacher’s consent the psychologist was
struck by deficiencies in the teacher’s performance. Is it permitted to
report this to the authorities responsible without violating“Do not go
tale bearing among your nation”?

5. After carrying out comprehensive testing the psychologist
pinpoints various contributory factors to a child’s problem, not all
of which the child is aware e.g. problems rooted in unhealthy rela-
tionships with his parents, arising from his/their difficulties. Is the
psychologist allowed to make the child aware of his parents’ role in
his problems, or does doing so raise concerns of transgressing“Honor
your father and mother”?

Z.Shani, Department of Psychological
Services, Bnei Brak Municipality

ɳ Response to Question One

1. The Torah writes “Do not stand idly by the [spilled] blood of your
colleague” (Vayikra 19:16) and the Rambam rules (Hilchos Rotzeiach
Ushemiras Nefesh, 1,4), “Anyone who can save a life but does not do
so violates‘Do not stand idly by the [spilled] blood of your colleague.’

Honoring parents and slander in psychotherapy 2 201