Head of Torah Rehabilitation in Prisons: "Our Research Results Are Poised to Create a Real Revolution"

Every structured society has a vision it aspires to, aiming to benefit as many of its members as possible and allow them to live rich, opportunity-filled lives. However, to legitimize its existence, every society must do everything it can to reduce, if not entirely eradicate, crime and violence within it.<\/p>

How is this accomplished? Rabbi Avinoam Cohen, head of Torah rehabilitation at the Prisoner Rehabilitation Authority and a ba'al teshuva for 25 years, has a clear approach: the 'Three-Step Program'—confession, remorse, and resolution for the future—which he borrowed from Maimonides and brought directly into the prison walls. "If you believe that damage can be done, you must believe it can be repaired. Whoever gave the soul the capacity to sin certainly enabled it to also return from its wrongful actions and repair them," Rabbi Cohen explains. He found his path to soul rehabilitation after 20 years in one of the country's largest lost property departments, a journey that was surprisingly short from tangible to spiritual restoration. "Taurus offers us the tools to repair the sinful soul and guides us on when and how to use each tool appropriately. It's unimaginable to use a screwdriver when pliers are needed, right? The Torah educates us on giving a person what they need without shaming them," he states.<\/p>

Rabbi Avinoam Cohen in his office (Photo: Courtesy of the Rabbi)

Wait, if you believe one can damage, you must believe one can repair. But are all sins truly repairable? How can you equate theft with murder, for instance?<\/p>

Rabbi Cohen doesn't seem surprised by my question. "As long as the sinful soul fully repents its actions—everything is forgiven and forgotten as if it never happened. This isn't just my assertion—this is Hashem's promise, outlined clearly in our holy Torah.<\/p>

Regarding various sins, it's true you cannot compare theft with murder or any other sin. But understand this base fact: no one is born 'deviant.' In the womb, an infant is like any other, but through life, they face trials predestined for them. How they react is their choice; they must choose life. But what if someone grows up in hardship or a deprived neighborhood without the tools to choose life?

According to Rabbi Cohen, it's never too late to choose life. This is what he and his team offer through Torah rehabilitation, yielding results above expectations. An over 80% success rate has been empirically proven in a comprehensive study conducted recently by two experienced researchers, including Dr. Rotem Afudi, who has supported the Authority's research for over 13 years.<\/p>

What does the toolkit you're working with include?<\/p>

"In addition to standard social tools like personalized therapy by qualified professionals, there are tools drawn from the holy Torah—Prophets, writings, Mishnah, Talmud, ethics, and Jewish thought. It's an inexhaustible wealth of Torah resources at our disposal. Once learned to be used correctly, the sky's the limit on changes to be wrought. So much so, recidivism rates after rehabilitation are the lowest in the world." <\/span><\/p>

Where primarily does this success stem from, in your opinion?<\/strong><\/p>

The rabbi smiles back at me and replies: "It's purely a result of strengthened faith, like 'Habakkuk came and established them on one principle: a righteous person shall live by their faith.'" According to the rabbi, Torah rehabilitation is so accurate it has proven itself even among inmates classified as "hard nuts," whose "shells" aren't easily cracked to reveal the inner fruit.<\/span><\/p>

So how does Rabbi Cohen's treatment method differ from those previously used within prison walls? "The difference lies in approach. A rehabilitative method teaching empathy towards errant individuals allows understanding of their decision-making processes. Such a method does not expel a person from society over the harm they've caused but the opposite. It educates them to reintegrate within society based on correct criteria—never learned before. The Torah method provides corrective experiences to counter the upbringing or societal influence they received."<\/p>

For example, inmates receive certificates of excellence after working consistently on character traits for a period. "You should see the smiles of these distinguished inmates, receiving certificates for the first time in their lives," says Rabbi Cohen. "Finally, they achieve something in life, reaching success—and when it warms their hearts, we know we did our part, giving them motivation to achieve and be 'someone.'"<\/span><\/p>

Who is suitable for Torah rehabilitation?<\/p>

"Not every inmate fits this program, only those who intentionally choose a complete lifestyle change through returning to their roots by engaging with serious Torah study and mitzvah observance. Research shows inmates not recognizing the need for drastic behavioral change are unsuitable for our program. Yet, some cannot admit their wrongdoing. Among those able to internally reconcile their truth but struggle to voice it, we attempt identifying them through special diagnosis, encouraging them to take due responsibility. Thank God, our success rates remain impressive."<\/p>

How is this practically achieved, and what do you tell such an inmate? "Initially, affirm they're human despite everything. Next, convey that past decisions are irrelevant today—they've committed teshuvah, thus they're forgiven. Such communication makes them ashamed of past acts, instigating remorse and acceptance of offered help."<\/p>

But is it truly feasible to transform a mindset of theft or otherwise inappropriate actions? Does temporary trait correction for awards, certificates, truly equate to genuine success? How do you guide offenders to true rehabilitation, making them functional societal contributors? "First, teach them tools of faith. Correctly perceiving negative urges as divine trials they can overcome: stealing implies a disbelief in God's providence; assault, disbelief in divinely sent tests of anger management. Rehabilitating spiritually-intellectually teaches inmates there's more beyond police sirens; the Creator maintains an ultimate authority—one to genuinely fear. There's divine justice ensuring one can't act with impunity. Research findings reinforce that spiritual rehabilitation isn't just achievable but advisable for altering prisoners' thinking and conduct, helping them meet expectations and fully integrate into society.<\/p>

Post completion of the internal process, ready inmates may be directed to further external education in a yeshiva, provided they demonstrate viable self-sufficiency, to avoid burdening peers with whom they study. "When one addresses the inmate's position and speaks their language, they gain unique coping resources unavailable elsewhere. This is Torah rehabilitation—examining through the prisoner's lens, expressing sympathy, love, and belief in their capabilities post-character reformations. You deserve better, guided by us, to avoid returning behind bars. Be the pride we expect—display success in civil life." It's not a replacement for professional rehabilitation but a complement. Together, it's like a resocialization or, if you will, reprogramming of an inmate," Rabbi Cohen concludes, "and results? Astonishing, clear, thank God."<\/p>