GEN95 Judaism certainly prohibits embarrassing someone else publicly. Indeed, rabbinic statements compare public shaming of a person to killing him or her, for one Hebrew way of saying “shaming another” is malbin p’nai havero b’rabbim – literally,” making his friend’s face white in public,” just as it becomes white in death. B. Bava Metz’ia 58b  Moreover … an assailant must pay for the embarrassment caused to the victim and his or her family for causing a personal injury. The Talmud, in fact, engages in a sophisticated discussion of the nature of shame, asking whether the heart of it is the victim’s degradation in the public’s esteem, in the victim’s own sense of self-worth, or in the victim’s family’s embarrassment. The sources within the tradition that proscribe shaming others are all corollaries to the underlying theological principle of Judaism that human beings are worthy of respect as creatures of God created in the Divine image [this verse].  Some things, though, take priority over this prohibition. Specifically, as in the case of defamatory speech, when shaming another is not done out of meanness or indifference but is rather an outgrowth of a practical or moral necessity, it is justified, permitted, and, in some cases, required. For example, if someone is committing fraud, a person who discovers this is not only allowed but is also duty bound to expose the fraud. Even though that will inevitably embarrass the perpetrator, the overriding needs are to protect any future victims and to enable those who have already been defrauded to recover what they can. If such monetary protections supersede the concern of shaming another, preventing bodily injury or even death does so all the more. As in the case of defamatory speech, we may not stand idly by but must rather expose the abusers so as to stop the abuse and get help for his or her victims. This is demanded … both under the laws of rodef (the pursuer) and also under its legal roots, the requirement to violate all but three of the Commandments of the Torah [i.e., adultery/incest, idolatry, murder - AJL] in order to save the life of another (pikkuah nefesh). Identifying an abuser will inevitably cause him or her shame, and we should not do that anymore than necessary. The Torah, after all, demands that we respect even the executed body of a murder by not letting it remain unburied overnight.  Deuteronomy 21:23 But we are not only permitted but also required to override our concern for the perpetrator to stop the abuse and to get help for the victims.  DORFFLOV 183-4