לפני עיוור לא תתן מכשול

Thou shalt not curse the deaf, nor put a stumbling-block before the blind, but thou shalt fear thy God: I am the LORD. Ye shall do no unrighteousness in judgment; thou shalt not respect the person of the poor, nor favour the person of the mighty; but in righteousness shalt thou judge thy neighbour. Thou shalt not go up and down as a talebearer among thy people; neither shalt thou stand idly by the blood of thy neighbour: I am the LORD. Thou shalt not hate thy brother in thy heart; thou shalt surely rebuke thy neighbour, and not bear sin because of him. Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.

The Gemara further challenges Rabbi Abbahu’s opinion: And yet there is the prohibition against eating a limb cut from a living animal, as it is written: “Only be steadfast in not eating the blood; for the blood is the life; and you shall not eat the life with the flesh” (Deuteronomy 12:23). And it was taught in a baraita that Rabbi Natan says: From where is it derived that a person may not offer a cup of wine to a nazirite, who is prohibited from drinking wine, and that he may not offer a limb cut from a living animal to a descendant of Noah, who is prohibited by Noahide law from eating a limb from a living animal? The verse states: “You shall not put a stumbling block before the blind” (Leviticus 19:14). Causing another person to sin is like placing a stumbling block before a blind person; one who does so violates this prohibition. The prohibition of giving a limb from a living animal to a gentile is apparently due only to the prohibition of placing a stumbling block. However, it is permitted for one to throw it to dogs. Therefore, despite the fact that the verse says: “You shall not eat it,” apparently there is no prohibition against benefiting from this prohibited item. This challenges Rabbi Abbahu’s principle.

The Gemara asks: What is the story mentioned by Rabbi Shmuel bar Naḥmani involving the maidservant in the house of Rabbi Yehuda HaNasi? It was related that the maidservant in Rabbi Yehuda HaNasi’s house saw a certain man who was striking his adult son. She said: Let that man be excommunicated, due to the fact that he has transgressed the injunction: “You shall not place a stumbling block before the blind” (Leviticus 19:14), as it is taught in a baraita that the verse states: “You shall not place a stumbling block before the blind,” and the verse speaks here of one who strikes his adult son, as the son is likely to become angry and strike his father back, thereby transgressing the severe prohibition against hitting one’s parent.

The Sages taught: One may not prepare the leveler in such a manner that one of its sides is thick and one other side is thin, because in such a case the two sides will not level equally. Furthermore, one may not level all at once, by a single quick movement, as one who levels all at once acts in a manner that is bad for the seller and good for the buyer, because he removes less of the excess than one who levels in the regular fashion. And conversely one may not level little by little, i.e., with several slow movements, as this is bad for the buyer and good for the seller. Rabban Yoḥanan ben Zakkai said with regard to all these halakhot: Woe to me if I say them, and woe unto me if I do not say them. If I say them, perhaps swindlers will learn new methods of cheating of which they were previously unaware. And if I do not say them, perhaps swindlers will say: Torah scholars are not well versed in our handiwork. A dilemma was raised before the Sages: Did Rabban Yoḥanan ben Zakkai decide to say these halakhot in public or did he not say them? Rav Shmuel bar Rav Yitzḥak says: He said them, and he said them on the basis of this verse: “For the ways of the Lord are right, and the just walk in them; but transgressors stumble over them” (Hosea 14:10).