## Bava Metzia Daf 111b

###### Bava Metzia 111b:1
[Bava Metzia 111b:1](https://torahapp.org/share/book/Bava%20Metzia/r/111b:1)

״מֵאַחֶיךָ״ – פְּרָט לַאֲחֵרִים. ״גֵּרְךָ״ – זֶה גֵּר צֶדֶק. ״בִּשְׁעָרֶיךָ״ – זֶה אוֹכֵל נְבֵילוֹת.

**William Davidson Edition - English:**
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.


###### Bava Metzia 111b:2
[Bava Metzia 111b:2](https://torahapp.org/share/book/Bava%20Metzia/r/111b:2)

אֵין לִי אֶלָּא שְׂכַר אָדָם, מִנַּיִן לְרַבּוֹת בְּהֵמָה וְכֵלִים? תַּלְמוּד לוֹמַר: ״בְּאַרְצְךָ״ – כׇּל שֶׁבְּאַרְצְךָ. וְכוּלָּן עוֹבְרִים בְּכׇל הַשֵּׁמוֹת הַלָּלוּ.

**William Davidson Edition - English:**
**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.


###### Bava Metzia 111b:3
[Bava Metzia 111b:3](https://torahapp.org/share/book/Bava%20Metzia/r/111b:3)

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.

**William Davidson Edition - English:**
**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.**


###### Bava Metzia 111b:4
[Bava Metzia 111b:4](https://torahapp.org/share/book/Bava%20Metzia/r/111b:4)

מַנִּי? אִי תַּנָּא קַמָּא דְּ״מֵאַחֶיךָ״ – קַשְׁיָא גֵּר תּוֹשָׁב. אִי רַבִּי יוֹסֵי – קַשְׁיָא בְּהֵמָה וְכֵלִים!

**William Davidson Edition - English:**
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.


###### Bava Metzia 111b:5
[Bava Metzia 111b:5](https://torahapp.org/share/book/Bava%20Metzia/r/111b:5)

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״.

**William Davidson Edition - English:**
**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.


###### Bava Metzia 111b:6
[Bava Metzia 111b:6](https://torahapp.org/share/book/Bava%20Metzia/r/111b:6)

מַאי טַעְמָא דְּתַנָּא קַמָּא ״דְּמֵאַחֶיךָ״ – גָּמַר ״שָׂכִיר״ ״שָׂכִיר״. וְרַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה לָא גָּמַר ״שָׂכִיר״ ״שָׂכִיר״.

**William Davidson Edition - English:**
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.”**


###### Bava Metzia 111b:7
[Bava Metzia 111b:7](https://torahapp.org/share/book/Bava%20Metzia/r/111b:7)

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.

**William Davidson Edition - English:**
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.**


###### Bava Metzia 111b:8
[Bava Metzia 111b:8](https://torahapp.org/share/book/Bava%20Metzia/r/111b:8)

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.

**William Davidson Edition - English:**
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).


###### Bava Metzia 111b:9
[Bava Metzia 111b:9](https://torahapp.org/share/book/Bava%20Metzia/r/111b:9)

וְתַנָּא קַמָּא: חַד לְהַקְדִּים עָנִי לְעָשִׁיר, וְחַד לְהַקְדִּים עָנִי לְאֶבְיוֹן.

**William Davidson Edition - English:**
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.


###### Bava Metzia 111b:10
[Bava Metzia 111b:10](https://torahapp.org/share/book/Bava%20Metzia/r/111b:10)

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.

**William Davidson Edition - English:**
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.


###### Bava Metzia 111b:11
[Bava Metzia 111b:11](https://torahapp.org/share/book/Bava%20Metzia/r/111b:11)

וְתַנָּא דִּידַן: מָה נַפְשָׁךְ? אִי יָלֵיף ״שָׂכִיר״ ״שָׂכִיר״ – אֲפִילּוּ גֵּר תּוֹשָׁב נָמֵי, אִי לָא יָלֵיף ״שָׂכִיר״ ״שָׂכִיר״ – בְּהֵמָה וְכֵלִים מְנָא לֵיהּ?

**William Davidson Edition - English:**
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?**


###### Bava Metzia 111b:12
[Bava Metzia 111b:12](https://torahapp.org/share/book/Bava%20Metzia/r/111b:12)

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.

**William Davidson Edition - English:**
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.


###### Bava Metzia 111b:13
[Bava Metzia 111b:13](https://torahapp.org/share/book/Bava%20Metzia/r/111b:13)

אִי הָכִי, אֲפִילּוּ בְּהֵמָה וְכֵלִים נָמֵי! הָא כְּתִיב ״אִתְּךָ״. מָה רָאִיתָ לְרַבּוֹת בְּהֵמָה וְכֵלִים וּלְהוֹצִיא גֵּר תּוֹשָׁב? מִסְתַּבְּרָא בְּהֵמָה וְכֵלִים הֲוָה לֵיהּ לְרַבּוֹת – שֶׁכֵּן יֶשְׁנָן בִּכְלַל מָמוֹן רֵעֲךָ, גֵּר תּוֹשָׁב אֵינוֹ בִּכְלַל מָמוֹן רֵעֲךָ.

**William Davidson Edition - English:**
The Gemara asks: **If so,** then **even animals and utensils** should not be included, as they too are not called: Your neighbor. The Gemara replies: It is **written: “With you,”** which includes all items that work with you. The Gemara asks: **What did you see** to decide **to include animals and utensils, and to exclude a *ger toshav*?** The Gemara answers: **It stands to reason** that **he should include animals and utensils, as they are** at least **included in** the category of **your neighbor’s money,** whereas **a *ger toshav* is not included in your neighbor’s money.**


###### Bava Metzia 111b:14
[Bava Metzia 111b:14](https://torahapp.org/share/book/Bava%20Metzia/r/111b:14)

וְתַנָּא קַמָּא דְּ״מֵאַחֶיךָ״ [וְר׳ יוֹסֵי בְּר׳ יְהוּדָה], הַאי ״רֵעֲךָ״ מַאי עָבְדִי לֵיהּ? הַהוּא מִיבְּעֵי לֵיהּ לְכִדְתַנְיָא: ״רֵעֲךָ״ וְלֹא גּוֹי. גּוֹי מֵ״אַחֶיךָ״ נָפְקָא!

**William Davidson Edition - English:**
The Gemara asks: **And the first *tanna* of** the *baraita*, who interprets: **“From your brothers,” what does he do with this** verse: **“Your neighbor”?** The Gemara explains: **That** verse **is necessary for him for that which is taught** in a *baraita*: **“Your neighbor,” and not a gentile.** The Gemara challenges: The exclusion of **a gentile** is **derived from: “Your brothers,”** and no additional verses are necessary for this purpose.


###### Bava Metzia 111b:15
[Bava Metzia 111b:15](https://torahapp.org/share/book/Bava%20Metzia/r/111b:15)

חַד לְמִשְׁרֵא עוֹשְׁקוֹ, וְחַד לְמִשְׁרֵא גְּזֵלוֹ, וְקָא סָבַר גֶּזֶל גּוֹי מוּתָּר. וּצְרִיכִי: דְּאִי אַשְׁמְעִינַן גְּזֵלוֹ – מִשּׁוּם דְּלָא טָרַח בֵּיהּ, אֲבָל עוֹשְׁקוֹ, דְּטָרַח בֵּיהּ – אֵימָא לָא. וְאִי אַשְׁמְעִינַן עוֹשְׁקוֹ – מִשּׁוּם דְּלָא אֲתָא לִידֵיהּ, אֲבָל גְּזֵלוֹ, דַּאֲתָא לִידֵיהּ – אֵימָא לָא. צְרִיכָא.

**William Davidson Edition - English:**
The Gemara answers: **One** verse serves **to permit** one who **oppresses him, and** the other **one** serves **to permit stealing from him, and** both are **necessary. Because had** the Torah **taught us** this *halakha* only with regard to **stealing from him,** one could have said that this is **because** the gentile **did not toil for him, but** one who **oppresses him, where he** has **toiled for him,** you might **say** that he is **not** permitted to oppress him. **And** conversely, **had** the Torah **taught us** only that the practice of he who **oppresses him** is permitted, it might have been said that this is **because** the money has **not** yet **reached his hand, but** with regard to **stealing from him,** when he takes money **that** has already **reached his hand, say** that this *halakha* does **not** apply. Therefore, both cases are **necessary.**


###### Bava Metzia 111b:16
[Bava Metzia 111b:16](https://torahapp.org/share/book/Bava%20Metzia/r/111b:16)

וְרַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה, הַאי ״לֹא תָלִין פְּעֻלַּת שָׂכִיר אִתְּךָ עַד בֹּקֶר״ מַאי עָבֵיד לֵיהּ? מִיבַּעְיָא לֵיהּ לְכִדְרַב אַסִּי. דְּאָמַר רַב אַסִּי: אֲפִילּוּ לֹא שְׂכָרוֹ אֶלָּא לִבְצוֹר לוֹ אֶשְׁכּוֹל אֶחָד שֶׁל עֲנָבִים – עוֹבֵר מִשּׁוּם ״בַּל תָּלִין״.

**William Davidson Edition - English:**
The Gemara asks: **And what** does **Rabbi Yosei, son of Rabbi Yehuda, do with this** verse: **“The wages of a hired laborer shall not remain with you all night until the morning”?** The Gemara answers: It **is necessary for him for that which Rav Asi** teaches, **as Rav Asi says: Even** if one **hired** the laborer **to harvest only one cluster of grapes for him,** one **violates the prohibition of delaying** payment of wages.


###### Bava Metzia 111b:17
[Bava Metzia 111b:17](https://torahapp.org/share/book/Bava%20Metzia/r/111b:17)

וְאִידַּךְ: מִ״וְאֵלָיו הוּא נֹשֵׂא אֶת נַפְשׁוֹ״ נָפְקָא, דָּבָר הַמּוֹסֵר נַפְשׁוֹ עָלָיו.

**William Davidson Edition - English:**
The Gemara asks: **And** from where does **the other** Sage, i.e., the first *tanna*, derive this *halakha*? The Gemara answers: He **derives** it **from** the phrase: **“For he sets his soul upon it”** (Deuteronomy 24:15). This indicates that one is liable for delaying the payment of wages due for any work; as a laborer obligates himself to perform the work, it is **something for which he gives his soul.**