PRACTICAL CONCLUSIONS
When another would not be able to sin without help (the nazirite is on one side of the river and the wine and facilitator are on the other – biblical-level lifnei iveir), it is difficult to apply Rav Shlomo Zalman’s ruling.
When another could sin without outside help (the nazirite is on the same side of the river as the wine), there is much more room to be lenient. Many hold that lifnei iveir does not apply at all according to the Rema. Even if there is a rabbinic prohibition, there is room to permit EDUCATIONAL programming that will help bring the participants closer to God (even if it is clear that they will not become fully observant halakhic Jews). Non-educational activities that would involve others’ Shabbat desecration would certainly be prohibited.
There are, of course, additional elements of this problem besides the formal and legal questions of lifnei iveir involved. This question raises, for example, the communal issue of participation in activities that are against the Halakha. Scheduling programming which will involve Shabbat desecration might be construed as a stamp of approval. Other issues must clearly be taken into account besides lifnei iveir.
Rav Shlomo Zalman rules that an individual is permitted to invite non-Shabbat-observant guests for a Shabbat meal, provided that he explicitly offers sleeping arrangements in the neighborhood that will enable them to avoid desecrating Shabbat. This is permissible even if the guest eventually refuses that aspect of the invitation. One should be careful to apply this only when there are educational objectives in mind. This relates to a private situation that arises.
In the public sphere, the problem is very serious because of two conflicting goals: on the one hand, the educational frameworks are very important; on the other hand, it is problematic for an institution like a synagogue to appear to lend a hand to Shabbat desecration. To take a specific example: I was asked about this issue with regard to Jewish communities in Russia. Taking into account the desperate educational needs of these communities, I ruled that it is desirable to retain these very valuable educational programs. However, every effort should be made to arrange for all participants’ sleeping arrangements within walking distance of the synagogue. It is crucial that a situation does not come about within which Shabbat desecration is implied to be something with which one is at peace. It should be made clear that Shabbat desecration is not approved of and that ideally participants should arrive by foot.
Based on a shiur by Harav Aharon Lichtenstein
Translated and adapted by Rav Eliezer Kwass
Originally published at Yeshivat Har Etzion