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Why does Rashi (רש"י) give two different formulations for lifnei iver — "giving bad advice" in Kedoshim versus "persuading with bad advice" in Behar? The distinction reveals that manipulative persuasion constitutes an "action" that takes control over another person. This explains why the nachash received an arur — he didn't merely advise Chava but manipulated her into sin.
The shiur addresses an apparent contradiction in Rashi (רש"י)'s treatment of the prohibition of lifnei iver (placing a stumbling block before the blind). In Parshas Kedoshim, Rashi describes this law as giving bad advice, while in Parshas Behar, he describes it as persuading someone with bad advice. The question arises: why does Rashi present what appears to be the same law twice? Rabbi Zweig explains that these represent two distinct violations. In Kedoshim, the focus is on simply giving bad advice when asked — offering poor counsel without actively convincing the person. This constitutes the basic prohibition of lifnei iver. However, in Behar, the violation involves actively persuading and talking someone into following bad advice, which represents a more severe form of control and manipulation.
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Parshas Kedoshim, Parshas Behar
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