Must One Honor an Abusive Parent?

While fully aware of the corrosive effect of abuse by parents, rabbinic literature still encourages expressions of respect and honor for such parents.

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Problematic Models

While Talmudic law does not directly address the question of respecting an abusive parent, it does provide a window into Rabbinic thinking through anecdotes that consistently portray an adult child showing respect for an abusive parent.

Stories about the filial piety of a non-Jew, Dama son of Netina, are offered by the Talmudic sages (Kiddushin 31a) as a model in response to the question "How far does the honor of parents extend?" In one of the anecdotes, "Dama was wearing a gold embroidered silken cloth and sitting among the Roman nobles, when his mother came, tore it off from him, struck him on the head, and spat in his face, yet he did not shame her."

Another story told in the same discussion shows us Rabbi Tarfon crouching down for his mother to use his back as a stepstool to get in and out of her bed. When he told others about this, they were unimpressed and asked him, "Has she thrown a purse before you into the sea without your shaming her?" That, they were telling him, is the standard to which one must aspire.

Honor the Person or Honor the Role?

Now that we see how aware the sages of the Talmud were of the issues, we are forced to ask: did they indeed expect us to follow the example of Dama ben Netina and the others, who seem to have swallowed more than just their pride as they continued to offer obedience and respect to parents who mistreated them?

Two answers may be given. First, it is possible that we are to understand the parents in those tales as mentally unstable. Deranged parents, like any mentally ill person, cannot be held accountable for their actions, and as such they still deserve care and tolerance. The pain they inflict must be seen as unintentional.

Another, not unrelated understanding of those tales is this: one honors one's parent for being a parent, and not for how well or how poorly that parent has lived up to the demands of their role. If the child of an abusive parent lives up to Jewish society's expectations of proper filial respect despite the emotional difficulty involved, he or she makes a powerful statement about the role of parenthood, one made all the more salient by the knowledge of friends and relatives that the relationship was a strained or even severed one. Whether by refraining from a public response of anger or by taking a positive step, including observing mourning practices and reciting kaddish after a parent has died, an individual who incurred emotional or physical harm at the hand of a parent can still affirm the importance of parenthood itself, even while rejecting his or her particular parent as a model for how that role should be fulfilled.

Two Kinds of Evil

In his book God, Love, Sex and Family, Rabbi Michael Gold looks at how post-Talmudic authorities deal with this difficult question. Gold cites a passage from the Gemara about the problem of property stolen by a parent and passed on a child through inheritance: must it be returned by the heir to its owner? That depends on the parent--if he repented of his crime, the children must try to return the property as an act of respect to the parent. "The clear implication, writes Gold, "is that if the father did not repent but remained a wicked man, the children do not need to honor him."

In practice, most post-Talmudic halakhic authorities have tended to agree with this implied conclusion, but not the medieval commentator, philosopher, and codifier Maimonides. In Maimonides' view, even the unrepentant parent is still due honor and reverence. Yehiel Michal Halevi Epstein, nineteenth-century author of the Arukh HaShulhan, offers an insight into Maimonides' difficult opinion. He suggests that Maimonides called for honoring a parent who has lost control of his appetite, but not for one whose actions are intentionally harmful. The latter is an evil person, not worthy of being shown respect by his children.

In such a case, a son or daughter may and should refrain from honoring a parent if doing so will destroy his or her own self, writes Gold. Professional therapy is advised, and it may be necessary to separate from the parent for some time, perhaps even a number of years. Ultimately, one may reach an accommodation with a parent who was abusive or perhaps even forgive the parent--but it should not be at the cost of ruined self-esteem.

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Rabbi Peretz Rodman

Peretz Rodman is a Jerusalem-based rabbi, teacher, writer, editor, and translator. He was a founding editor of MyJewishLearning.com.