Guémara
Traduction française en préparation — version anglaise (Steinsaltz) : The verse states: “You shall not oppress a hired laborer who is poor and needy, whether he be from your brothers or from your stranger that is in your land within your gates” (Deuteronomy 24:14), which is interpreted as follows: The term “from your brothers” serves to exclude others, i.e., gentiles, who are not your brothers. As for the term “your stranger,” this is referring to a righteous convert. As for the term “within your gates,” this is referring to a ger toshav who lives in Eretz Yisrael and eats unslaughtered animal carcasses because he has not accepted Judaism upon himself.
״מֵאַחֶיךָ״ – פְּרָט לַאֲחֵרִים. ״גֵּרְךָ״ – זֶה גֵּר צֶדֶק. ״בִּשְׁעָרֶיךָ״ – זֶה אוֹכֵל נְבֵילוֹת.
Traduction française en préparation — version anglaise (Steinsaltz) : I have derived only that the prohibitions of delaying wages apply to the hire of people. From where do I know to include payment for the rental of animals and utensils in the prohibition of delaying wages? The verse states: “In your land,” which includes all that is in your land. And in all of the above cases of delaying payment they transgress all of these prohibitions which apply to delaying payment.
אֵין לִי אֶלָּא שְׂכַר אָדָם, מִנַּיִן לְרַבּוֹת בְּהֵמָה וְכֵלִים? תַּלְמוּד לוֹמַר: ״בְּאַרְצְךָ״ – כׇּל שֶׁבְּאַרְצְךָ. וְכוּלָּן עוֹבְרִים בְּכׇל הַשֵּׁמוֹת הַלָּלוּ.
Traduction française en préparation — version anglaise (Steinsaltz) : From here the Sages stated: Whether referring to the hire of a person or the rental of an animal or the rental of utensils, all are subject to the prohibition of: “On the same day you shall give him his wages” (Deuteronomy 24:15), and they are likewise subject to the prohibition of delaying the payment of wages of a hired laborer (Leviticus 19:13). Rabbi Yosei, son of Rabbi Yehuda, says: One who hires a ger toshav is subject to the prohibition of: “On the same day you shall give him his wages,” but is not subject to the prohibition of delaying payment of wages, and the payment of rent of an animal or vessels is included only in the prohibition of: “Do not oppress” alone.
מִכָּאן אָמְרוּ: אֶחָד שְׂכַר אָדָם וְאֶחָד שְׂכַר בְּהֵמָה וְאֶחָד שְׂכַר כֵּלִים – יֵשׁ בּוֹ מִשּׁוּם ״בְּיוֹמוֹ תִתֵּן שְׂכָרוֹ״, וְיֵשׁ בָּהֶן מִשּׁוּם ״בַּל תָּלִין פְּעֻלַּת שָׂכִיר״. רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה אוֹמֵר: גֵּר תּוֹשָׁב יֵשׁ בּוֹ מִשּׁוּם ״בְּיוֹמוֹ תִּתֵּן שְׂכָרוֹ״, וְאֵין בּוֹ מִשּׁוּם ״לֹא תָלִין״. בְּהֵמָה וְכֵלִים אֵין בָּהֶן אֶלָּא מִשּׁוּם ״בַּל תַּעֲשֹׁק״ בִּלְבַד.
Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara returns to its initial question: In accordance with whose opinion is the mishna? If it is in accordance with the opinion of the first tanna of the baraita, who interprets the verse: “From your brothers,” the halakha of a ger toshav is difficult, as he equates a ger toshav with a Jew, unlike the mishna. If it is in accordance with the opinion of Rabbi Yosei, son of Rabbi Yehuda, the halakha of the rental payment of animals and vessels is difficult, as Rabbi Yosei maintains they are not included in any of the prohibitions except for: Do not oppress.
מַנִּי? אִי תַּנָּא קַמָּא דְּ״מֵאַחֶיךָ״ – קַשְׁיָא גֵּר תּוֹשָׁב. אִי רַבִּי יוֹסֵי – קַשְׁיָא בְּהֵמָה וְכֵלִים!
Traduction française en préparation — version anglaise (Steinsaltz) : Rava said: This tanna of the mishna is a tanna from the school of Rabbi Yishmael, as the school of Rabbi Yishmael taught: Whether in the case of the hire of a person, the rental of an animal, or the rental of vessels, all of these payments are subject to the mitzva of: “On the same day you shall give him his wages,” and the prohibition of delaying payment of wages. A ger toshav is subject to the mitzva of: “On the same day you shall give him his wages,” but he is not subject to the prohibition of delaying payment of wages.
אָמַר רָבָא: הַאי תַּנָּא – תַּנָּא דְּבֵי רַבִּי יִשְׁמָעֵאל הוּא, דְּתָנָא דְּבֵי רַבִּי יִשְׁמָעֵאל: אֶחָד שְׂכַר אָדָם, וְאֶחָד שְׂכַר בְּהֵמָה וְאֶחָד שְׂכַר כֵּלִים – יֵשׁ בּוֹ מִשּׁוּם ״בְּיוֹמוֹ תִתֵּן שְׂכָרוֹ״ וּמִשּׁוּם ״לֹא תָלִין״. גֵּר תּוֹשָׁב – יֵשׁ בּוֹ מִשּׁוּם ״בְּיוֹמוֹ תִתֵּן שְׂכָרוֹ״, וְאֵין בּוֹ מִשּׁוּם ״בַּל תָּלִין״.
Traduction française en préparation — version anglaise (Steinsaltz) : Until this point, the Gemara has discussed the source of the ruling of the first tanna. It now analyzes the reasons behind the different opinions. What is the reason of the first tanna of the baraita, who interprets the verse: “From your brothers”? He derives it by verbal analogy comparing the words: “You shall not oppress a hired laborer,” and the verse: “The wages of a hired laborer shall not remain with you all night until the morning.” Just as the former verse includes a Jew, a ger toshav, the rental of an animal, and the rental of utensils, so too, the latter verse includes all of the above. And Rabbi Yosei, son of Rabbi Yehuda, does not derive this verbal analogy of: “Hired laborer” and “hired laborer.”
מַאי טַעְמָא דְּתַנָּא קַמָּא ״דְּמֵאַחֶיךָ״ – גָּמַר ״שָׂכִיר״ ״שָׂכִיר״. וְרַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה לָא גָּמַר ״שָׂכִיר״ ״שָׂכִיר״.
Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara challenges: Although Rabbi Yosei, son of Rabbi Yehuda, does not derive the verbal analogy of the words: “Hired laborer” and “hired laborer,” one should still also be liable in the case of animals or vessels due to the injunction of: “On the same day you shall give him his wages.” From where does he derive that such items are not included in this prohibition? Rabbi Ḥananya teaches in a baraita that the verse states: “On his day you shall give him his wages, and the sun shall not set upon him, for he is poor” (Deuteronomy 24:15). This verse clearly is referring to one who can enter into a state of poverty and wealth, which excludes animals and vessels, which cannot enter into a state of poverty and wealth.
נְהִי דְּלָא גָּמַר ״שָׂכִיר״ ״שָׂכִיר״, בְּהֵמָה וְכֵלִים מִשּׁוּם ״בְּיוֹמוֹ תִתֵּן שְׂכָרוֹ״ נָמֵי נִיחַיַּיב? תָּנֵי רַבִּי חֲנַנְיָא, אָמַר קְרָא: ״וְלֹא תָבֹא עָלָיו הַשֶּׁמֶשׁ כִּי עָנִי הוּא״ – מִי שֶׁהֵן בָּאִין לִידֵי עֲנִיּוּת וַעֲשִׁירוּת, יָצְאוּ בְּהֵמָה וְכֵלִים שֶׁאֵינָן בָּאִין לִידֵי עֲנִיּוּת וַעֲשִׁירוּת.
Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara asks: And with regard to the first tanna, who does not address this verse of: “For he is poor,” what does he do with it? The Gemara answers: That verse is necessary to give precedence to a poor person over a wealthy person if the employer does not have enough money to pay all his workers. And how does Rabbi Yosei, son of Rabbi Yehuda, derive that halakha? In his opinion that halakha is derived from: “You shall not oppress a hired laborer who is poor and needy” (Deuteronomy 24:14).
וְתַנָּא קַמָּא, הַאי ״כִּי עָנִי הוּא״ מַאי עָבֵיד לֵיהּ? הַהוּא מִיבְּעֵי: לְהַקְדִּים עָנִי לְעָשִׁיר. וְרַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה: הָהוּא ״מִלֹּא תַעֲשֹׁק שָׂכִיר עָנִי וְאֶבְיוֹן״ נָפְקָא.
Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara asks: But if so, why does the first tanna require another verse? The Gemara explains: He maintains that one verse serves to give a poor person precedence over a wealthy person, while the other one serves to give a poor person precedence over a destitute person, i.e., a complete pauper who owns nothing.
וְתַנָּא קַמָּא: חַד לְהַקְדִּים עָנִי לְעָשִׁיר, וְחַד לְהַקְדִּים עָנִי לְאֶבְיוֹן.
Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara adds: And both verses are necessary, as had the Torah taught us only that a poor person comes before one who is destitute one could have said that this is because a destitute person is not ashamed to demand his money; he is so needy he is not embarrassed to ask for money. But with regard to a wealthy person, who is ashamed to demand his wages, one might say that a poor person does not receive precedence over him. And conversely, had the Torah taught us only that this halakha applies to a wealthy person one could have said that it is because he does not need his wages right away, but with regard to a destitute person, who does need it immediately, say that it does not apply. It was therefore necessary for both verses to be stated.
וּצְרִיכָא, דְּאִי אַשְׁמְעִינַן אֶבְיוֹן – מִשּׁוּם דְּלָא כְּסִיף לְמִתְבְּעֵיהּ. אֲבָל עָשִׁיר, דִּכְסִיף לְמִתְבְּעֵיהּ – אֵימָא לָא. וְאִי אַשְׁמְעִינַן עָשִׁיר – מִשּׁוּם דְּלָא צְרִיךְ לֵיהּ, אֲבָל אֶבְיוֹן דִּצְרִיךְ לֵיהּ – אֵימָא לָא, צְרִיכָא.
Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara asks: And with regard to the ruling of the tanna of our mishna, whichever way you look at it, it requires clarification. If he derives the verbal analogy of the words: “Hired laborer” and “hired laborer,” then even a ger toshav should be included. If he does not derive the verbal analogy of the words: “Hired laborer” and “hired laborer,” from where does he derive that this halakha applies to animals and vessels?
וְתַנָּא דִּידַן: מָה נַפְשָׁךְ? אִי יָלֵיף ״שָׂכִיר״ ״שָׂכִיר״ – אֲפִילּוּ גֵּר תּוֹשָׁב נָמֵי, אִי לָא יָלֵיף ״שָׂכִיר״ ״שָׂכִיר״ – בְּהֵמָה וְכֵלִים מְנָא לֵיהּ?
Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara answers: Actually, he does not derive the analogy of: “Hired laborer” and “hired laborer,” and there it is different, as the verse states: “The wages of [pe’ulat] a hired laborer shall not remain with you all night until the morning” (Leviticus 19:13). This verse is referring to any case where its work [pe’ulato] is with you, which includes animals and vessels. The Gemara asks: If so, then even a ger toshav should be included, as he too performs work for you. The Gemara responds: The initial section of the verse states: “Your neighbor,” which refers to your neighbor who is Jewish, and not a ger toshav, who is not called a neighbor.
לְעוֹלָם לָא יָלֵיף ״שָׂכִיר״ ״שָׂכִיר״, וְשָׁאנֵי הָתָם דְּאָמַר קְרָא ״וְלֹא תָלִין פְּעֻלַּת שָׂכִיר אִתְּךָ עַד בֹּקֶר״: כֹּל שֶׁפְּעוּלָּתוֹ אִתְּךָ. אִי הָכִי, אֲפִילּוּ גֵּר תּוֹשָׁב נָמֵי! אָמַר קְרָא ״רֵעֲךָ״ – רֵעֲךָ, וְלֹא גֵּר תּוֹשָׁב.