Daf 85a (דַּף פ״ה ע״א)

Again he opened (תּוּ פָּתַח), “You shall not oppress your neighbor, nor rob him; the wages of a hired worker shall not remain with you until morning” (לֹא תַעֲשׁוֹק אֶת רֵעֲךָ וְלֹא תִגְזוֹל לֹא תָלִין פְּעוּלַּת שָׂכִיר אִתְּךָ עַד בֹּקֶר) (Leviticus 19). “The wages of a hired worker shall not remain with you until morning” (לֹא תָּלִין פְּעוּלַּת שָׂכִיר), why? (אֲמַאי). Rather, another verse is heard (אֶלָּא מִקְּרָא אָחֳרָא אִשְׁתְּמַע), as it is written: “On his day you shall give his wages, and the sun shall not set upon him, for he is poor, and upon it he sets his soul” (דִּכְתִּיב, בְּיוֹמוֹ תִתֵּן שְׂכָרוֹ וְלֹא תָבֹא עָלָיו הַשֶּׁמֶשׁ כִּי עָנִי הוּא וְאֵלָיו הוּא נוֹשֵׂא אֶת נַפְשׁוֹ) (Deuteronomy 24). “The sun shall not set upon him” (לֹא תָבֹא עָלָיו הַשֶּׁמֶשׁ), beware lest you be gathered from the world on his account (אִזְדְּהַר דְּלָא תִּתְכְּנִש בְּגִינוֹי מֵעָלְמָא), before your time arrives to be gathered (עַד לָא יִמְטֵי זִמְנָךְ לְאִתְכַּנְּשָׁא). As you say: “Before the sun and the light and the moon and the stars are darkened” (כְּמָה דְּאַתְּ אָמֵר, עַד אֲשֶׁר לֹא תֶחְשַׁךְ הַשֶּׁמֶשׁ וְגוֹ') (Ecclesiastes 12).

From here we learn another matter (מֵהָכָא אוֹלִיפְנָא מִלָּה אָחֳרָא): whoever completes for the soul of the poor one (מַאן דְּאַשְׁלִים לְנַפְשָׁא דְּמִסְכְּנָא), even if his days have arrived to be taken from the world (אֲפִילּוּ דְּמָטוּ יוֹמוֹי לְאִסְתַּלְּקָא מֵעָלְמָא), Kudsha Berikh Hu completes for his soul (קוּדְשָׁא בְּרִיךְ הוּא אַשְׁלִים לְנַפְשֵׁיהּ), and grants him extra life (וְיָהִיב לֵיהּ חַיִּין יַתִּיר). “You shall not keep overnight the wages of a hired worker” (לֹא תָּלִין פְּעוּלַּת שָׂכִיר).

Come and see (תָּא חֲזֵי): whoever takes the wage of a poor man (מַאן דְּנָטִיל אַגְרָא דְּמִסְכְּנָא), it is as though he takes his very soul (כְּאִילּוּ נָטִיל נַפְשֵׁיהּ), and the souls of his household (וּדְאַנְשֵׁי בֵּיתֵיהּ). He diminishes their souls (הוּא אַזְעַר נַפְשַׁיְיהוּ), and Kudsha Berikh Hu diminishes his days (קוּדְשָׁא בְּרִיךְ הוּא אַזְעִיר יוֹמוֹי), and diminishes his soul from that world (וְאַזְעַר נַפְשֵׁיהּ, מֵהַהוּא עָלְמָא). For all those breaths that come from his mouth all that day (דְּהָא כָּל אִינּוּן הֲבָלִים דְּנַפְקֵי מִפּוּמֵיהּ, כָּל הַהוּא יוֹמָא), all ascend before Kudsha Berikh Hu (כֻלְּהוּ סַלְּקִין קַמֵּיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא), and stand before Him (וְקַיְימִין קַמֵּיהּ).

Later his soul ascends (לְבָתַר סַלְּקָא נַפְשֵׁיהּ), and the souls of his household (וְנַפְשַׁיְיהוּ דְּאַנְשֵׁי בֵּיתֵיהּ), and they stand (וְקַיְימִין), with those breaths of his mouth (בְּאִינּוּן הֲבָלִים דְּפוּמֵיהּ). And then, even if many days and many good things had been decreed for that man (וּכְדֵין, אֲפִילּוּ אִתְגְּזַר עַל הַהוּא בַּר נָשׁ כַּמָה יוֹמִין, וְכַמָּה טָבָאן), all are uprooted from him (כֻּלְּהוּ מִתְעַקְּרָאן מִנֵּיהּ), and are removed from him (וּמִסְתַּלְקֵי מִנֵּיהּ). And not only this (וְלֹא עוֹד), but his soul does not ascend above (אֶלָּא דְּנַפְשָׁא דִּילֵיהּ לָא סַלְּקָא לְעֵילָּא). And this is what Rabbi Abba said (וְהַיְינוּ דְּאָמַר רִבִּי אַבָּא): may the Merciful One save us from them and from their insults (רַחֲמָנָא לִשֵׁזְבִינָן מִנַּיְיהוּ, וּמֵעֶלְבּוֹנַיְיהוּ).

And it has been established (וְאוֹקְמוּהָ), even if he is rich (אֲפִילּוּ עָשִׁיר הוּא), yet upon him he sets his soul, precisely (וְאֵלָיו הוּא נוֹשֵׂא אֶת נַפְשׁוֹ דַּיְיקָא), even more than upon any other man (אֲפִילּוּ מִכָּל בַּר נָשׁ נָמֵי), and how much more so upon the poor (וְכָּל שֶׁכֵּן מִסְכְּנָא). And this is what Rav Hamnuna would do (וְהַיְינוּ דְּהֲוָה רַב הַמְנוּנָא עָבִיד): when that hired worker would depart from his labor (כַד הֲוָה הַהוּא אָגִיר מִסְתְּלַק מֵעַבִידְתֵּיהּ), he would give him his wages immediately (הֲוָה יָהִיב לֵיהּ אַגְרֵיהּ), and he would say to him (וְאָמַר לֵיהּ): take your soul, which I held in my hand, take your deposit (טוֹל נַפְשָׁךְ דְּאַפְקִידַת בִּידָאי, טוֹל פִּקְדוֹנָךְ).

And even if he said: it shall be in your hand, that I do not wish to take my wage (וַאֲפִילּוּ אָמַר יְהֵא בִּידָךְ, דַּאֲנָא לָא בָּעֵינָא לְסַלְּקָא אַגְרִי), it was not proper (לָא הֲוָה בָּעֵי). He said: the deposit of your body is not fitting to be deposited in my hand (אָמַר פִּקְדוֹנָא דְּגוּפָךְ, לָא אִתְחֲזֵי לְאִתְפָּקְדָא בִּידִי), how much more so the deposit of the soul (כָּל שֶׁכֵּן פִּקְדוֹנָא דְּנַפְשָׁא). For the deposit of the soul is not given except to Kudsha Berikh Hu (דְּהָא פִּקְדוֹנָא דְּנַפְשָׁא לָא אִתְיְהִיבַת, אֶלָּא לְּקוּדְשָׁא בְּרִיךְ הוּא). As it is written: “Into Your hand I entrust my spirit” (דִּכְתִּיב, בְּיָדְךָ אַפְקִיד רוּחִי) (Psalms 31).

Rabbi Ḥiyya said (אָמַר רִבִּי חִיָּיא): and in another’s hand it dwells (וּבִידָא דְּאָחֳרָא שָׁארֵי). He said to him (אָמַר לֵיהּ): even in his hand, it is only after it has been given (אֲפִילּוּ בִּידֵיהּ, בָּתַר דְּיָהִיב). It is written: “The wages of a hired worker shall not remain with you overnight” (כְּתִיב לֹא תָלִין פְּעוּלַּת שָׂכִיר) (Leviticus 19), and it is written: “The sun shall not set upon him” (וּכְתִיב וְלֹא תָבֹא עָלָיו הַשֶּׁמֶשׁ) (Deuteronomy 24). But this has already been established (אֶלָּא הָא אוּקְמוּהָ). However, come and see (אֲבָל תָּא חֲזֵי): there is no day in which another supernal day does not rule over it (לֵית לָךְ יוֹמָא וְיוֹמָא, דְּלָא שַׁלְטָא בֵּיהּ יוֹמָא עִלָּאָה אָחֳרָא). And if he does not give his soul on that day (וְאִי אִיהוּ לָא יָהִיב לֵיהּ נַפְשָׁא דִּילֵיהּ בְּהַהוּא יוֹמָא), it is as if he blemishes that supernal day (כְּמַאן דְּפָגִים לְהַהוּא יוֹמָא עִלָּאָה). And because of this: “On his day you shall give his wages, and the sun shall not set upon him” (וּבְגִּינֵי כַּךְ בְּיוֹמוֹ תִתֵּן שְׂכָרוֹ, וְלֹא תָבֹא עָלָיו הַשֶּׁמֶשׁ) (Deuteronomy 24). And that which was said: “Do not keep overnight” (וְהָא דְּאִתְּמַר לֹא תָלִין), is because his own soul does not ascend (בְּגִין דְּנַפְשֵׁיהּ לָא סָלִיק), and that soul of the poor and of his household ascends (וְסָלִיק הַהוּא נַפְשָׁא דְּמִסְכְּנָא, וּדְאַנְשֵׁי בֵּיתֵיהּ), as has been said (כְּמָה דְּאִתְּמַר).

Rabbi Ḥiyya opened and said the verse after it (רִבִּי חִיָּיא פָּתַח וְאָמַר קְרָא אֲבַתְרֵיהּ): “You shall not curse the deaf, nor place a stumbling block before the blind…” (לֹא תְּקַלֵּל חֵרֵשׁ וְלִפְנֵי עִוִּר וְגוֹ') (Leviticus 19). This verse, according to its plain meaning (הַאי קְרָא כְּמַשְׁמָעוֹ). But in this section we learn from it many other matters (אֲבָל פַּרְשְׁתָּא דָּא, כֹּלָּא אוֹלִיפְנָא מִינָּהּ מִלִּין אָחֳרָנִין), and all are dependent one upon another (וְכֻלְּהוּ תַּלְיָין דָּא בְּדָא).

Come and see (תָּא חֲזֵי): one who shames his fellow, and it is in his presence (מַאן דְּלָיִיט לְחַבְרֵיהּ, וְאִיהוּ קַמֵּיהּ), and he embarrasses him (וְאַכְסִיף לֵיהּ), it is as though he shed his blood (כְּאִלּוּ אוֹשִׁיד דָּמֵיהּ). And this we have already established (וְהָא אוֹקִימְנָא). But this verse, if his fellow is not with him (וְהַאי קְרָא, דְּלָאו חַבְרֵיהּ עִמֵּיהּ), and he shames him (וְהוּא לָיִיט לֵיהּ), that word ascends above (הַהִיא מִלָּה סַלְּקָא). For there is no word that goes out from his mouth (דְּלֵית לָךְ מִלָּה וּמִלָּה דְּנָפִיק מִפּוּמֵיהּ), that does not have a voice (דְּלָא אִית לֵיהּ קָלָא). That voice ascends above (הַהוּא קָלָא סָלִיק לְעֵילָּא), and many camps join with that voice (וְכַמָּה קַסְטְרִין מִתְחַבְּרָן עִמֵּיהּ דְּהַהוּא קָלָא), until it ascends and awakens the place of the great abyss (עַד דְּסַלְּקָא וְאִתְּעַר אֲתַר דִּתְהוֹמָא רַבָּא), as has already been established (כְּמָה דְּאוּקְמוּהָ). And many are aroused against that man (וְכַמָּה מִתְעָרִין עָלֵיהּ דְּהַהוּא בַּר נָשׁ). Woe to him who lets an evil word go out from his mouth (וַוי לְמַאן דְּאַפִּיק מִלָּה בִּישָׁא מִפּוּמֵיהּ), for this has already been established (וְהָא אוּקְמוּהָ). “And before the blind you shall not place a stumbling block” (וְלִפְנֵי עִוִּר לֹא תִתֵּן מִכְשׁוֹל) (Leviticus 19), according to its plain meaning (כְּמַשְׁמָעוֹ). And it has been established (וְאוּקְמוּהָ), in one who causes another to sin (בְּמַאן דְּגָרִים לְאָחֳרָא לְמֶחֱטֵי). And likewise one who strikes his grown son (וְכֵן מַאן דְּמָחֵי לִבְרֵיהּ רַבָּא). And “Before the blind you shall not place…” (וְלִפְנֵי עִוִּר לֹא תִתֵּן וְגוֹ'), is in reference to one who has not reached the level of legal instruction, yet issues rulings (בְּמַאן דְּלָא מָטָא לְהוֹרָאָה וְאוֹרֵי). As you say (כַּמָּה דְּאַתְּ אָמֵר), as it is written: “For she has cast down many wounded, and numerous are all her slain” (דִּכְתִּיב, כִּי רַבִּים חֲלָלִים הִפִּילָה וַעֲצוּמִים כָּל הֲרוּגֶיהָ) (Proverbs 7). And this one transgresses because of “Before the blind you shall not place a stumbling block” (וְהַאי אַעְבָּר, מִשּׁוּם וְלִפְנֵי עִוִּר לֹא תִתֵּן מִכְשׁוֹל), for he causes his fellow to stumble in the World to Come (בְּגִין דְּאַכְשִׁיל לֵיהּ לְחַבְרֵיהּ לְעָלְמָא דְּאָתֵי).

For we have learned (דְּתָנֵינָן): whoever goes in a straight path in Orayta (מַאן דְּאָזִיל בְּאוֹרַח מֵישַׁר בְּאוֹרַיְיתָא), and whoever toils in Orayta properly (וּמַאן דְּאִשְׁתְּדַל בְּאוֹרַיְיתָא כְּדְקָא יָאוּת), he has a good portion forever in the World to Come (אִית לֵיהּ חוּלָקָא טָבָא תָּדִיר לְעָלְמָא דְּאָתֵי). For that word of Orayta that goes out from his mouth (דְּהַהִיא מִלָּה דְּאוֹרַיְיתָא דְּאַפִּיק מִפּוּמֵיהּ), goes and travels in the world (אַזְלָא וְשָׁאֲטָא בְּעָלְמָא), and ascends above (וְסַלְּקָא לְעֵילָּא). And many supernal holy ones join with that word (וְכַמָּה עִלָּאִין קַדִּישִׁין מִתְחַבְּרָאן בְּהַהִיא מִלָּה), and it ascends in a straight path (וְסַלְּקָא בְּאוֹרַח מֵישָׁר), and it is crowned with a holy crown (וְאִתְעַטָּר בְּעִטְרָא קַדִּישָׁא), and it is immersed in the river of the World to Come (וְאִסְתֲּחֵי בְּנַהֲרָא דְּעָלְמָא דְּאָתֵי), which flows and issues forth from Eden (דְּנָגִיד וְנָפִיק מֵעֵדֶן). And it is received in it, and absorbed in it, and enjoyed (וְאִתְקַבַּל בֵּיהּ, וְאִשְׁתְּאַב בְּגַוִיהּ, וְאִתְעַנָּג). Some say: and it is delighted (ס״א וְאִתְנַטַּע) by the merchants of that river, the supernal tree (סוֹחֲרָנֵיהּ דְּהַהוּא נַהֲרָא, אִילָנָא עִלָּאָה). And then a supernal light flows and issues forth (וּכְדֵין נָגִיד וְנָפִיק נְהוֹרָא עִלָּאָה), and crowns that man with it every day (וְאִתְעַטָּר בֵּיהּ בְּהַהוּא בַּר נָשׁ כָּל יוֹמָא), as has been said (כְּמָה דְּאִתְּמַר). (Yitro 57a).