Pisqa’ 279391H:271;JN2:226-227. 1. “Pay him for his day’s work” (Dt.24:15). This teaches that the night-laborer may collect his pay during the entire next day.392cf. M.BM.9:11. But, how do I know that the day-laborer may collect his pay during the entire following night? The Teaching states: “Do not keep a worker’s pay with you over-night till morning” (Lv.19:13)— [rather, pay him promptly].393Cf. Sifra, qedoshim, par.2:12.
“For his life depends upon it” (Dt.24:15)— otherwise, why would he risk his life for you by climbing a scaffold? Isn’t it because he expects his pay that day? If so, why is it stated: “For his life depends upon it” (Dt.24:15)? Actually, this teaches that whoever withholds a hired hand’s pay— Scripture considers it as if he had taken his life!
2. “So that he not call out against you to HASHEM” (Dt.24:15). Is it possible to say that he is commanded not to call out? The Teaching states: “And he shall call out” (Dt.15:9). Is it possible to say that he is commanded to call out? The Teaching states: “So that he will not call out to HASHEM, on your account, and sin be imputed to you” (Dt.24:15). Is it possible to say that if he calls out because of you, sin will be imputed to you, but if not, sin will not be imputed to you? The Teaching states: “And sin be imputed to you” (Dt.24:15)— either way sin will be imputed to you. Well, if so, why is this stated: “And he shall call out to HASHEM on your account” (Dt.15:9)? [It is as if the Holy One were to say:] “I will rush to exact retribution on behalf of one who calls out, before attending to one who fails to call out!”394Cf. Pisqa’ot 277.1 and 278.2.
(דברים כד טו) בְּיוֹמוֹ תִתֵּן שְׂכָרוֹ, מְלַמֵּד שֶׁשְּׂכַר לַיְלָה גּוֹבֶה כָּל הַיּוֹם, וּשְׂכַר יוֹם גּוֹבֶה כָּל הַלַּיְלָה. מִנַּיִן? תַּלְמוּד לוֹמַר (ויקרא יט יג): ״לֹא תָלִין פְּעֻלַּת שָׂכִיר אִתְּךָ עַד בֹּקֶר״.
Pisqa’ 279391H:271;JN2:226-227.
1. “Pay him for his day’s work” (Dt.24:15).
This teaches that
the night-laborer may collect his pay
during the entire next day.392cf. M.BM.9:11.
But, how do I know that
the day-laborer may collect his pay
during the entire following night?
The Teaching states:
“Do not keep a worker’s pay with you over-night till morning” (Lv.19:13)—
[rather, pay him promptly].393Cf. Sifra, qedoshim, par.2:12.
וְלֹא תָבֹא עָלָיו הַשֶּׁמֶשׁ כִּי עָנִי הוּא, פְּרָט לְשֶׁפָּסַק מֵעִמּוֹ.
“Nor shall the sun set upon it, since he is poor” (Dt.24:15)—
unless he has made other
arrangements with him [for payment].
וְאֵלָיו הוּא נוֹשֵׂא אֶת נַפְשׁוֹ, וְכִי לָמָּה עָלָה זֶה בַּכֶּבֶשׁ וּמָסַר לְךָ אֶת נַפְשׁוֹ, לֹא שֶׁתִּתֵּן לוֹ שְׂכָרוֹ בּוֹ בַּיּוֹם? אִם כֵּן לָמָּה נֶאֱמַר וְאֵלָיו הוּא נוֹשֵׂא אֶת נַפְשׁוֹ? אֶלָּא מְלַמֵּד שֶׁכָּל הַכּוֹבֵשׁ שְׂכַר שָׂכִיר מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ הוּא נוֹטֵל אֶת נַפְשׁוֹ.
“For his life depends upon it” (Dt.24:15)—
otherwise, why would he risk his life for you
by climbing a scaffold?
Isn’t it because he expects his pay that day?
If so, why is it stated:
“For his life depends upon it” (Dt.24:15)?
Actually, this teaches that
whoever withholds a hired hand’s pay—
Scripture considers it as if he had taken his life!
וְלֹא יִקְרָא עָלֶיךָ אֶל ה׳, יָכוֹל מִצְוָה שֶׁלֹּא לִקְרוֹת? תַּלְמוּד לוֹמַר (דברים טו ט): ״וְקָרָא עָלֶיךָ אֶל ה׳״. יָכוֹל מִצְוָה לִקְרוֹת? תַּלְמוּד לוֹמַר: וְלֹא יִקְרָא עָלֶיךָ אֶל ה׳. יָכוֹל אִם קָרָא עָלֶיךָ יְהֵא בְךָ חֵטְא וְאִם לֹא קָרָא עָלֶיךָ לֹא יְהֵא בְךָ חֵטְא? תַּלְמוּד לוֹמַר וְהָיָה בְךָ חֵטְא מִכָּל מָקוֹם. אִם כֵּן לָמָּה נֶאֱמַר ״וְקָרָא עָלֶיךָ אֶל ה׳״? מְמַהֵר אֲנִי לִיפָּרַע עַל יְדֵי קוֹרֵא יוֹתֵר מִמִּי שֶׁאֵינוֹ קוֹרֵא.
2. “So that he not call out against you to HASHEM” (Dt.24:15).
Is it possible to say that
he is commanded not to call out?
The Teaching states:
“And he shall call out” (Dt.15:9).
Is it possible to say that
he is commanded to call out?
The Teaching states:
“So that he will not call out to HASHEM, on your account, and sin be imputed to you” (Dt.24:15).
Is it possible to say that
if he calls out because of you,
sin will be imputed to you,
but if not,
sin will not be imputed to you?
The Teaching states:
“And sin be imputed to you” (Dt.24:15)—
either way sin will be imputed to you.
Well, if so, why is this stated:
“And he shall call out to HASHEM on your account” (Dt.15:9)?
[It is as if the Holy One were to say:]
“I will rush to exact retribution
on behalf of one who calls out,
before attending to one who fails to call out!”394Cf. Pisqa’ot 277.1 and 278.2.