Negative Commandment 299 (Digest)
Misleading Advice
"You shall not put a stumbling block before the blind"—Leviticus 19:14.
It is forbidden to mislead another. I.e., if one person approaches another and requests advice in an area in which he, the questioner, is unfamiliar, it is forbidden for the responder to deceptively offer damaging counsel.
This prohibition also includes assisting another in the commission of a sin—for the one who desires to sin is considered "blind," his rational sight blinded by his impulse and desire. The same holds true for one who facilitates another's sin. E.g., in the event that money is borrowed with interest, both the borrower and lender have transgressed this sin (in addition to the sin of lending/borrowing with interest)—for each of them has facilitated the other's sin too.
The 299th prohibition is that we are forbidden from giving misleading advice. When someone asks you for advice regarding something he is not expert in, this mitzvah prohibits misleading or deceiving him. Rather you should guide him towards the choice you think is proper.
The source of this prohibition is G‑d's statement (exalted be He), "Do not place a stumbling block before the blind."
In the words of the Sifri: "Before someone who is 'blind' regarding a particular thing, and is asking your advice — do not give him advice which will harm him."
Our Sages said that this prohibition includes one who assists or causes another to commit a transgression, because the person's vision is obstructed by his desire [to sin] and he has become "blind", and he comes to assist him in his wrongdoing or provide him with the ability to perform the transgression.
Similarly, our Sages said that both the lender and the borrower in an interest-bearing loan also transgress the prohibition of placing a stumbling block before the blind. This is because each one assists the other and makes it possible for him to complete the forbidden act. There are many similar cases where our Sages said "One transgresses the prohibition, 'Do not place a stumbling block before the blind.' " The simple meaning of the verse, however, is as mentioned above [i.e. giving misleading advice].
Positive Commandment 202 (Digest)
Unloading the Burden from a Tired Animal
"If you see your enemy's donkey lying...you shall surely unload with him"—Exodus 23:5.
If one encounters in the field his fellow's animal falling under a large burden, he is required to help unload the affected animal.
The 202nd mitzvah is that we are commanded to unload the burden of an animal which has buckled under its load in a field.
The source of this commandment is G‑d's statement (exalted be He), "If you see the donkey of someone you hate lying under its load, ... you must make every effort to help him."
In the words of the Mechilta: "The phrase 'you must make every effort to help him' refers to unloading." There it also says, "From the phrase 'you must make every effort to help him' we learn that the violator transgresses a positive command and a prohibition." This means as follows: we are commanded to take the load off her, and are forbidden from leaving her lying under her load, as will be explained in the Negative Commandments. And if he left her lying under her load he transgresses both a positive and negative commandment. This proves that the phrase "you must make every effort to help him" constitutes a positive commandment.
The details of this mitzvah are explained in the second chapter of tractate Bava Metzia.
Positive Commandment 203 (Digest)
Reloading an Animal whose Burden has Fallen
"You shall surely help him lift it up again"—Deuteronomy 22:4.
After helping a person unload his animal that is falling under its heavy load, we are commanded to assist him to properly reload the animal. Similarly, we are required to assist a person reload a burden that he himself is carrying.
The 203rd mitzvah is that we are commanded to [help a person] load a burden on an animal or on himself if he is alone, once it has been unloaded by us or by someone else. Just as we are commanded to remove a load, so too we are commanded to help him reload.
The source of this commandment is G‑d's statement (exalted be He), "You must help him pick up [the load]."
In the words of the Mechilta: "The phrase 'you must help him pick up [the load]' refers to loading."
The details of this mitzvah are explained in the second chapter of tractate Bava Metzia. There it is explained that there is one Biblical commandment to unload and another Biblical commandment to load.
Negative Commandment 270 (Digest)
Aiding a Person in Need of Assistance
"You shall not refrain from helping him"—Exodus 23:5.
It is forbidden to ignore one who is held up on his way because the burden he or his animal is carrying is too heavy or improperly loaded. Rather, in such an instance we are required to help the affected individual unload himself or his animal and then to assist him in properly reloading the burden.
The 270th prohibition is that we are forbidden from leaving someone who is trapped under his burden and stuck in the road. Rather, we must help him unload the burden until he can adjust it, then help him lift it, either onto his own back or onto his animal, as explained in the details of this mitzvah.
The source of this prohibition is G‑d's statement, "[If you see the donkey of someone you hate lying under its load,] you might want to refrain from helping him, [but you must make every effort to help him unload it]."
In the words of the Mechilta: "From the verse 'you might want to refrain from helping him, but you must make every effort to help him [unload it].' we learn that the person transgresses both a positive commandment and a prohibition."
There is another prohibition that speaks independently regarding this idea, as said in the verse in Deuteronomy, "You may not see your brother's donkey [or ox fallen...]." The Sifri says, "The verse 'You may not see your brother's donkey...' constitutes a prohibition," and later says that "The verse 'When you see your brother's donkey...' constitutes a positive commandment."
The details of this mitzvah are also explained in the second chapter of tractate Bava Metzia.
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