Prohibition: Do not place an obstacle before a blind person.

1. I do not share the assumption that there is a moral prohibition in this, although it is possible that such an act is immoral. But the halakhic prohibition on it is not a moral prohibition. In my opinion, morality and halakhic law are two independent categories. Therefore, for example, in my opinion, the prohibition "You shall not murder" is not related to morality. It is a halakhic prohibition, even though at the same time there is also a moral prohibition here (since murder is immoral, of course). 2. This can also be examined on a halakhic level. For example, if I have caused a person to commit the crime of rape. He himself has not suffered anything because he is a rapist. But I have committed the crime of 'in front of a blind man'. It seems that this implies that in front of a blind man is not a prohibition between a person and his fellow man (since I have not caused him anything), and from this it is clear that it is not a moral prohibition. This can be discussed, but I only want to demonstrate a way of thinking here. 3. The question of whether it is a teleological or deontological prohibition can arise even if the prohibition is halakhic and not moral. You can still ask whether the prohibition is on the act of causing failure or on causing a problematic result. 4. This question itself can also be asked on two different levels: A. The purpose of the prohibition (is its purpose the prevention of the result or the actual cause). B. The halakhic definition of the prohibition (is the prohibition defined as a prohibition of failure or as a prohibition of causing a problematic result). The halakhic definition does not always correspond to the definition of the purpose (tema dakra) of the prohibition. For example, the mitzvah of procreation and reproduction to bring children into the world is ostensibly intended to achieve a result. But its halakhic definition (what is incumbent upon me) is the action (marital relations), since only that is in my hands. The result is not in my hands. 5. Also with respect to morality, the question of deontology can be formulated in two completely different ways: A. What defines an act as moral (results or type of action). B. Why do this action (whether it brings about the desired results or because the action itself is positive). 6. To your question, I don't know where in the issue you see a discussion of the deontological versus utilitarian/consequentialist question. 7. You will not find direct halachic discussions on this and similar questions, because the halachah speaks in the language of actions and prohibitions and not in the realm of reasons. One can try to draw conclusions from the halachah regarding the nature of this halachah (deontological or not). The literature of Jewish thought is unfamiliar to me. I do not deal with it because I do not highly value it. Therefore, unfortunately, I do not know how to refer you to the relevant literature, if any. 8. If you have a concrete question, I suggest that you formulate it precisely and clarify what you mean (according to the various levels I described). When you have such a formulation, it will be possible to think of a case in which the halakhic ruling regarding it will reflect a deontological or teleological position, and accordingly to look for a source that brings a ruling that will decide one way or the other (this is essentially putting the theory to the test of empirical refutation, instead of seeking an a priori philosophical explanation for it). For example, one can think about whether there is a prohibition of stumbling when I try to trip someone up in an offense but in the end, for some reason, he does not break the prohibition. For example, I handed the glass of wine to a monk and he decided to spill it. Or he drinks it by force (so he has no offense). And so on. What about stumbling Reuven in an act that I think is a offense and he thinks is not, or the opposite (this is a test case for the question of the pluralism of halakhah). After we have a test case, we can search for sources that rule on halakhah regarding it, and from them draw meta-halakhic conclusions regarding the question you started with. All the best,