The Torah commands in Parashat Kedoshim (Vayikra 19:14), “Ve’lifneh Iver Lo Titen Michshol” – that one may not “place a stumbling block before a blind man.” The Sages understood this command as forbidding intentionally causing one’s fellow to “stumble” by giving him bad advice. When somebody asks our advice, we are to advise him honestly, recommending what we truly believe is the best course of action for him. Of course, people who give advice could make mistakes, and sometimes, sincere advice could backfire. Certainly, the Torah does not hold a person accountable for making an honest mistake. This prohibition refers to intentionally misleading somebody. The classic example is recommending to one’s fellow to sell a piece of property because he wants it for himself. If he knows that selling the property is not in this fellow’s best interests, but he nevertheless advises selling it so he can acquire it, he violates the prohibition of “Lifneh Iver.” This prohibition includes also leading somebody to “stumble” spiritually, meaning, to commit a sin. Even though the person commits the forbidden act intentionally, knowing that it is forbidden, nevertheless, one may not facilitate his violation, causing him to “stumble.” Hence, when one lends money on interest, both the lender and the borrower transgress not only the prohibition of interest, but also the prohibition of “Lifneh Iver.” The Torah forbids both lending on interest and taking a loan on interest, and thus the lender facilitates the borrower’s sin, and the borrower facilitates the lender’s sin, violating the command of “Lifneh Iver.” The Sefer Ha’hinuch writes that the Torah forbade intentionally misleading people because for society to function properly, people need to consult with one another, and trust their fellow’s advice and guidance. If people cannot trust anyone to give them sound advice, then society will break down, and people will be unable to receive the guidance that they need. The Sefer Ha’hinuch references the Gemara’s discussion in Masechet Aboda Zara regarding the prohibition against selling an animal to an idolater shortly before his pagan holiday. Since the idolater will likely use the animal as a sacrifice to his deity, selling the animal would violate the prohibition of “Lifneh Ever,” as it facilitates idol worship (which is forbidden even for gentiles). However, the Gemara writes, it is permissible to lend an idolater money shortly before his holiday, despite the possibility that he will use this money to purchase an animal which he will then sacrifice to his god. Lending money is two steps removed from the sin (“Lifneh De’lifneh”), as the idolater must first purchase the animal and then offer as a sacrifice. This kind of indirect facilitation of a sin does not violate the prohibition of “Lifneh Ever,” and is permissible. Another example of “Lifneh Ever” mentioned by the Sefer Ha’hinuch is selling weapons to hostile gentiles, who are likely to use them to kill. If the weapons will be used permissibly – for defending the innocent – then this is, of course, permissible. It is forbidden to sell weapons to a Jewish arms dealer who is likely to then sell them to people who will use them to kill. This does not fall under the category of “Lifneh De’lifneh” (indirect facilitation of a sin), because one directly facilitates the dealer’s sin of selling them and thereby facilitating murder. This prohibition applies in all times and places, and to both males and females. One who intentionally misleads his fellow by offering bad advice violates this prohibition, but he is not liable to Malkut, because he does not commit an action (but rather verbally misleads the victim), and violations are punishable by Malkut only if they are committed via an action. Curiously, the Sefer Ha’hinuch writes that even in the case of one who facilitated a sin, such as by giving wine to a Nazir to drink, the facilitator does not receive Malkut, because this is considered a prohibition wh