LEV376 We are forbidden to give harmful advice. We are forbidden to cause someone to sin. The Chinuch (232) writes that there are two basic aspects to this prohibition: a) You are forbidden to give someone harmful advice. A person who seeks advice is blind about the matter in question. An example of this transgression would be advising someone to sell his house only because you want it for yourself. b) You are forbidden to cause or aid someone to sin. For example, if a fellow Jew asks you to give him unkosher food, you are forbidden to do so. Blind in this sense refers to someone who is spiritually or morally blinded by passion or ignorance. [Transcriber's note: Author provides many illustrative examples].

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LEV372 Another biblical verse that is seemingly addressed only to those dealing with the blind--such as [this verse]--condemns by implication all those who offer people harmful advice: "Cursed be he who misleads the blind man on the road" (Deuteronomy 27:18). The figurative meaning of this verse is, indeed, frequently violated. For anybody who is lost and needs directions is, for all practical purposes, a "blind man on the road," yet many people who are not certain of the facts offer directions anyway.

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LEV375 The Rabbis also root the prohibition against intentionally giving bad advice in another Torah Law: [this verse]. Jewish tradition understands this as not only outlawing playing a cruel trick on a blind person, but also as taking advantage of one who is "blind" to the matter at hand. Thus, anyone who takes advantage of another's ignorance and gives that person inappropriate advice is regarded as having violated this biblical law (It applies as well to one who takes advantage of another's addiction or lack of self-control. Thus, providing liquor to an alcoholic is a violation of this law.) A rabbinic commentary explains: "If a man seeks your advice, do not give him counsel that is wrong for him. Do not say to him, 'Leave early in the morning,' so that thugs might mug him. Do not say to him, 'Leave at noon,' so that he might faint from heat. Do not say to him, 'Sell your field and buy a donkey,' so that you may circumvent him, and take the field away from him" (Sifra, Leviticus 19:14). As the first examples make clear, don't play cruel practical jokes on people, and as the last example teaches, if you have a personal interest in the matter, you must disclose it.

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LEV374 R. Yehudah said in the name of Rav: All who lend money without witnesses are in transgression of: "And before the blind man do not place a stumbling-block" [the borrower being tempted to deny the transaction] (Bava Metzia 75b).

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LEV377 The early Sages would pray "that we not envy others, nor they envy us" (Yerushalmi, Berachos 4:2). Why did they pray for others with respect to this trait more than with respect to other traits? The idea is that many men cause others to envy them. When they don beautiful clothing and do not avail others of what is theirs, they arouse envy and covetousness. They would, therefore, pray for others, lest they cause them envy, and the Torah has said [this verse]: "And do not place a stumbling block before the blind." Therefore, it is a virtuous trait in a man not to wear unusually beautiful or costly garments, neither he, his wife, nor his children. The same applies to food and other matters--so that others not envy him. But if one has been graciously favored by the Blessed Creator with wealth and property, let him benefit others thereby, both rich and poor, and comport himself gently with them and accord them lovingkindness. We have already expanded upon the great desirability of being beloved by others. And when he is beloved by all men, they will not envy him and will not desire what is his.

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LEV378 See [[EXOD865]] Exodus 23:8 bribe CCCBM 159

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LEV383 See [[EXOD1030]] Exodus 34:6 compassion BLOCH 57-59

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LEV382 Do not curse your fellow Jew. Generally, people are frightened if someone curses them, for they suspect that the curse might harm them. Therefore, just as Hashem forbids us to harm our fellows through our actions, He forbids us to harm them through our words. What is more, man's being has a spiritual component--his soul--and the soul has the power the influence and affect others. The greater the individual and the more he achieves closeness to Hashem—as do tzaddikim and chassidim--the quicker will his words have effect. In addition, if someone curses his fellow, even not to his face, the one who was cursed is likely to hear of it. Hashem wants to minimize strife and see us living in peace with one another. Therefore, He forbids us to curse others. The Rambam writes that this prohibition is a protective measure so that we do not become vengeful and prone to anger. From his explanation it appears that the Torah is not concerned that someone who curses his fellow might thereby harm him. Rather the Torah’s concern here is those who might utter the curses. The prohibition is meant to prevent them from developing the negative character traits of vengefulness and anger.

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LEV379 "You must not curse judges (Lit., "God." The appellation of Elohim is used in the verse as a reference to both God and judges; see Rashi (Shemos 22:27). Rabbeinu Yonah here discusses only the latter), nor may you curse a leader of your people (Shemos 2:27); "You must not curse a deaf person "[this verse]. We have been admonished herein not to curse a Jew with the use of Hashem's Name, or with any of the appellations of Hashem's Name (See Mishneh Torah, Hilchos Sanhedrin 26:3). That which the Torah mentions, "You must not curse judges," "a leader," and "a deaf person," (I.e., why are these singled out when it is forbidden to curse any Jew?) comes to admonish not to curse the judge who finds one guilty, nor the leader who punishes him, delivering him into the hand of his own iniquity (Iyov 8:4). It is necessary to single out the deaf, lest one say, "There is no punishment for one who curses the deaf since he cannot hear and does not suffer as a result of his being cursed." "You must not curse judges" is stated at the end of Parashas Mishpatim, teaching us that it is forbidden to curse the judge who adjudicates in accordance with these laws (the Torah portion of Mishpatim from its beginning (Shemos 21:1) until the injunction against cursing a judge (Shemos 22:27) discusses monetary laws. Only the judge who rules in accordance with these laws may not be cursed.) However, the judge who does not rule by these laws may be cursed. (Continued at [[DEUT1554]] Deuteronomy 28:5 Name GATES 227)

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LEV380 "You shall not curse the deaf" This verse forbids us to curse others with God's name. It applies even to a deaf person. All the more so are we forbidden to curse someone who is able to hear (Choshen Mishpot 27). If you speak loshon hora about someone in anger, you are apt to curse him.

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