There were many "good" scriptural passages in the New Testament about this subject of "Lifnei Iver" -
Lifnei Iver: The Prohibition against Entrapment
The Torah (Vaykira 19:14) prohibits placing a stumbling block in front of a blind person. This prohibition is commonly known as lifnei iver (before a blind person). Talmudic and post-Talmudic literature presents numerous applications to this prohibition. In this issue, we will discuss some of those applications and how they relate to practical life.
The Nature of the Prohibition
The Midrash, Sifra, Kedoshim no. 2, applies the prohibition of lifnei iver to giving improper advice to someone who is "blind" on that matter. One example that the Midrash provides is advising someone that a certain woman is permitted to marry a kohen when in reality she is not. Another example that the Midrash provides is telling someone to travel early in the morning knowing that he will be attacked by bandits.
The Gemara, Avodah Zarah 6b, applies the prohibition of lifnei iver to a case of enabling someone else to violate a transgression. The Gemara's example is providing a cup a wine to a nazir (someone who has taken an oath prohibiting him from drinking wine). The Gemara states that the biblical prohibition of lifnei iver is only violated if one provides the wine in a situation where the nazir has no other reasonable means of attaining wine. If he has other means of attaining the wine, there is no biblical violation of lifnei iver. Tosfaot, ad loc., s.v Minayin, add that one only violates lifnei iver in a case similar to providing a cup of wine, where the assumption is that he is going to drink it, or in a case where the individual states explicitly what he is going to do with the item. However, if a Jew asks someone for something that can be used for a transgression or for something permissible, there is no prohibition to give it to him and suspect that he will violate the transgression.
The Midrash and the Gemara provide two different methods of violating lifnei iver by causing someone to commit a transgression. In the Midrash's case, the "blind person" ends up violating a transgression because he was misinformed about the transgression. In the Gemara's case, the "blind person" violates a transgression knowingly, but only with the help of another. http://www.yutorah.org/lectures/_lec...shiurId=733139
Lifnei Iver: The Prohibition against Entrapment
The Torah (Vaykira 19:14) prohibits placing a stumbling block in front of a blind person. This prohibition is commonly known as lifnei iver (before a blind person). Talmudic and post-Talmudic literature presents numerous applications to this prohibition. In this issue, we will discuss some of those applications and how they relate to practical life.
The Nature of the Prohibition
The Midrash, Sifra, Kedoshim no. 2, applies the prohibition of lifnei iver to giving improper advice to someone who is "blind" on that matter. One example that the Midrash provides is advising someone that a certain woman is permitted to marry a kohen when in reality she is not. Another example that the Midrash provides is telling someone to travel early in the morning knowing that he will be attacked by bandits.
The Gemara, Avodah Zarah 6b, applies the prohibition of lifnei iver to a case of enabling someone else to violate a transgression. The Gemara's example is providing a cup a wine to a nazir (someone who has taken an oath prohibiting him from drinking wine). The Gemara states that the biblical prohibition of lifnei iver is only violated if one provides the wine in a situation where the nazir has no other reasonable means of attaining wine. If he has other means of attaining the wine, there is no biblical violation of lifnei iver. Tosfaot, ad loc., s.v Minayin, add that one only violates lifnei iver in a case similar to providing a cup of wine, where the assumption is that he is going to drink it, or in a case where the individual states explicitly what he is going to do with the item. However, if a Jew asks someone for something that can be used for a transgression or for something permissible, there is no prohibition to give it to him and suspect that he will violate the transgression.
The Midrash and the Gemara provide two different methods of violating lifnei iver by causing someone to commit a transgression. In the Midrash's case, the "blind person" ends up violating a transgression because he was misinformed about the transgression. In the Gemara's case, the "blind person" violates a transgression knowingly, but only with the help of another. http://www.yutorah.org/lectures/_lec...shiurId=733139
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