(Devarim 24:14) "You shall not oppress a hired laborer": But it is already written (Vayikra 19:13) "You shall not oppress your neighbor and you shall not rob, etc." We are hereby taught that one who holds back the wages of a hired man transgresses five negative commandments (including the two above) and one positive commandment: (Vayikra 19:13) "There shall not abide with you the wages of a hired man," (Devarim, Ibid.) "You shall not oppress a poor hired laborer," (Ibid. 15) "In his day shall you give his wage" (the positive commandment), and (Ibid.) "and the sun shall not go down upon it."
"for he is poor and to it he lifts his soul." This tells me only of one who is poor. Whence do I derive (the same for) one who is rich? This tells me only of labor that he does "with his soul" (i.e., in which he risks his life). Whence do I derive the same for labor that he does not do "with his soul," such as that of a weaver or a carder? From (Vayikra 19:13) "You shall not oppress your neighbor … and "there shall not abide with you overnight the wages of a hired man" — in any event. If so, why is it written (Devarim, Ibid. 14) "poor and impoverished"? I hasten to exact payment for (such abuse of) one who is poor and impoverished more than for that of other men.
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מֵאַחֶיךָ, וְלֹא מֵאֲחֵרִים.
(Ibid.) "of your brothers": and not of others (i.e., gentiles).
"in your gates": a ger toshav (a "sojourning" proselyte). This tells me only of the hire of a man. Whence do I derive (the same for) the hire of beasts and utensils? From "in your land" — all that is in your land. We are hereby taught that all are subject to the above interdicts. R. Yossi b. R. Judah says: A ger toshav is subsumed in "In his day shall you give his wage," but not in "There shall not abide with you." Beasts and utensils are subsumed only in "You shall not hold back."
(דברים כד יד) לֹא תַעֲשֹׁק שָׂכִיר עָנִי וְאֶבְיוֹן, וַהֲלֹא כְּבָר נֶאֱמַר (ויקרא יט יג) ״לֹא תִגְזֹל״? מַה תַּלְמוּד לוֹמַר לֹא תַעֲשֹׁק? מְלַמֵּד שֶׁכָּל הַכּוֹבֵשׁ שְׂכַר שָׂכִיר עוֹבֵר מִשּׁוּם אַרְבָּעָה לָאוִים: מִשּׁוּם (ויקרא יט יג) בַּל תַּעֲשֹׁק וּבַל תִּגְזֹל וּבַל תָּלִין פְּעֻלַּת שָׂכִיר, וּמִשּׁוּם בְּיוֹמוֹ תִתֵּן שְׂכָרוֹ וְלֹא תָבֹא עָלָיו הַשֶּׁמֶשׁ.
(Devarim 24:14) "You shall not oppress a hired laborer": But it is already written (Vayikra 19:13) "You shall not oppress your neighbor and you shall not rob, etc." We are hereby taught that one who holds back the wages of a hired man transgresses five negative commandments (including the two above) and one positive commandment: (Vayikra 19:13) "There shall not abide with you the wages of a hired man," (Devarim, Ibid.) "You shall not oppress a poor hired laborer," (Ibid. 15) "In his day shall you give his wage" (the positive commandment), and (Ibid.) "and the sun shall not go down upon it."
מִכְּלָל שֶׁנֶּאֱמַר וְאֵלָיו הוּא נוֹשֵׂא אֶת נַפְשׁוֹ, אֵין לִי אֶלָּא מְלָאכָה שֶׁהוּא עוֹשֶׂה בְּנַפְשׁוֹ, מְלָאכָה שֶׁאֵין עוֹשֶׂה בְּנַפְשׁוֹ מִנַּיִן? גַּרְדִּי וְסוֹרֵק מִנַּיִן? תַּלְמוּד לוֹמַר: לֹא תַעֲשֹׁק מִכָּל מָקוֹם. אֵין לִי אֶלָּא עָנִי וְאֶבְיוֹן, מִנַּיִן לְרַבּוֹת כָּל אָדָם? תַּלְמוּד לוֹמַר: לֹא תַעֲשֹׁק מִכָּל מָקוֹם. אִם כֵּן לָמָּה נֶאֱמַר עָנִי וְאֶבְיוֹן? מְמַהֵר אֲנִי לִיפָּרַע עַל יְדֵי עָנִי וְאֶבְיוֹן יוֹתֵר מִכָּל אָדָם.
"for he is poor and to it he lifts his soul." This tells me only of one who is poor. Whence do I derive (the same for) one who is rich? This tells me only of labor that he does "with his soul" (i.e., in which he risks his life). Whence do I derive the same for labor that he does not do "with his soul," such as that of a weaver or a carder? From (Vayikra 19:13) "You shall not oppress your neighbor … and "there shall not abide with you overnight the wages of a hired man" — in any event. If so, why is it written (Devarim, Ibid. 14) "poor and impoverished"? I hasten to exact payment for (such abuse of) one who is poor and impoverished more than for that of other men.
מֵאַחֶיךָ, וְלֹא מֵאֲחֵרִים.
(Ibid.) "of your brothers": and not of others (i.e., gentiles).
אוֹ מִגֵּרְךָ, זֶה גֵּר צֶדֶק, מְלַמֵּד שֶׁעוֹבֵר עָלָיו בִּשְׁנֵי לָאוִים. רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה אוֹמֵר: מִשּׁוּם בַּל תַּעֲשֹׁק.
"or of your stranger": a righteous proselyte.
בִּשְׁעָרֶיךָ, זֶה גֵּר תּוֹשָׁב. אֵין לִי אֶלָּא שְׂכַר אָדָם, שְׂכַר בְּהֵמָה שְׂכַר כֵּלִים מִנַּיִן, תַּלְמוּד לוֹמַר: אֲשֶׁר בְּאַרְצְךָ – כָּל שֶׁבְּאַרְצְךָ.
"in your gates": a ger toshav (a "sojourning" proselyte). This tells me only of the hire of a man. Whence do I derive (the same for) the hire of beasts and utensils? From "in your land" — all that is in your land. We are hereby taught that all are subject to the above interdicts. R. Yossi b. R. Judah says: A ger toshav is subsumed in "In his day shall you give his wage," but not in "There shall not abide with you." Beasts and utensils are subsumed only in "You shall not hold back."