LEV370 It is a negative commandment not to delay the payment of a hired man's wages for Scripture says, the wages of a hired man shall not remain with you [all night] until the morning [this verse]; and it says further, neither shall the sun go down on it (D'varim 24:15). For if he was a hired man for the day, he is to collect [his wages at any time] during the entire night; about this Scripture says, [… all night] until the morning [this verse]. And if he was a hired man for the night, he is to collect [his wages at any time] during the entire day; hence it says, neither shall the sun go down on it. A man hired for certain hours of the day is to collect [at any time] during the entire day. A man hired for certain hours of the night is the collect [at any time] during the entire night. [In the case of a craftsmen who is hired to repair an object] as long as the object is in the possession of the craftsman, even if the craftsman informed the owner that he completed it, he [the owner] commits no transgression. If he does not demand his payment from him, he [the owner] commits no transgression. And even if he demanded it of him and he did not have what to give him, or if he [the employer] passed him on to another person and the other took it upon himself [to pay], he is free of guilt. If a person delays the wages of a hired man beyond the allotted time, he disobeys the positive commandment, On the same day you shall give him his wage (D'varim 24:15), and he violates this prohibition. If after the time he delays further, he violates a prohibition from the words of the later parts of Scripture: Do not say to your fellow, "Go and come again," etc. (Mishley 3:28). It is all one whether it is the hire of a man or a domestic animal or tools and instruments; these words of Scripture apply to it: On the same day you shall give him his wage; neither shall the sun go down on it; and the wages… shall not remain with you all night. If someone wrongfully retains the wages of a hired man, it is as though he takes his life, and he violates all the prohibitions noted above, as well as the positive commandment; and he also violates the injunctions You shall not wrongfully deprive your fellow, nor rob him [this verse].

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LEV369 Do not delay payment of a worker’s wages. The context of this verse is a day laborer. The Torah gives his employer the whole night until the following morning to pay him. If one hires a worker for night labor, the Torah gives the employer the complete day until the following night to pay his wage. Hashem wants that man should live. If a worker toils all day long and is not paid his wages, he might suffer weakness because of lack of food and could die during the night. If so, you might wonder why one is not required to pay the wages of day laborers immediately at nightfall. The reason is that people occasionally fast for a day. Therefore, until a day passes, a delay in payment of wages is not regarded as posing a danger to life.

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LEV371 It was in the Greek way of life, not in ours, that a profound distinction was made between citizen and stranger. The Torah warns us to have one law for all. It is Demosthenes who bears testimony that a stranger was denied the rights of citizenship and that he had no right to protection by the local deities nor any share in the sacrifices offered to them. Since the stranger had no part in the religion of the Greeks, he had no claims to the benefits of their legislation. If he entered a sacred enclosure which the priest had set aside for the assembly, he was punished with death. In brief, the laws of the city did not exist for him. When found guilty of a crime and not enjoying legal protection, one can imagine the trial he had. He was treated as a slave and punished forthwith. These harsh rules were not a result, as in the case of Judaism, of defensive measures against persons disintegrating and corroding the empire of the Greeks, but of a cruel and barbaric strain in the "make up" of the Greeks and Romans. By way of contrast, examine the Jewish attitude towards the ger. From the Bible, it would appear that two types of such strangers are referred to: one was the ger toshav, the member of another nation who came to live in Palestine. The other was the ger tsedek, the member of another religion who sought acceptance "under the wings of the Shechinah" in his wish to embrace Judaism. The first type was the one who accepted the seven Noahidean precepts and had foresworn his idols and had become a sincere believer in monotheism. As a reward of his trust, he was entitled to civic and legally quality; he was not to be oppressed; interest was not to be charged him for any loan, nor could his wages be kept overnight [this verse]. He was to be given every opportunity for his economic welfare. This partial proselyte, who was admitted only when Israel dwelt in its own land, was respected as an honest seeker after truth. Apart from certain ritual disabilities, not having accepted Judaism in its entirety, he enjoyed equal rights in Jewish courts of law.

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LEV373 In addition to the literal meaning of the verse, referring to physically blind people, the Rabbis of the Talmud interpret "blind" metaphorically: they take it to mean anyone who is unaware of something, who does not see something, who has a "blind spot." With this principle, the Jewish tradition raises our responsibilities towards others to quite a high-level: we are not allowed to do things that would cause someone else to sin, that would cause someone else to do something wrong. We are commanded not to give bad advice. ... Contemporary ways this principle may be applied include these: ● There are many situations where being in violation of the prohibition on deception (see above) will also result in placing a stumbling block before the blind, such as creating misleading financial statements, or misleading advertising, where the actions could cause someone to be "blind" to the actual financial health of the company or the worthiness of a product and to harm himself as a result. ● A salesperson recommending an item because he gets a bigger commission on it, not because it would be best for the client, violates this norm. It is not forbidden for a manufacturer to encourage the sale of certain of their products over others. What is forbidden, where the line gets crossed, is when the best needs of the client are ignored in the process. ● Offering a bribe or a kickback is also banned by this rule. An employee is supposed to be working in the best interest of his employer, not to line his own pockets. If you offer someone a bribe, you are causing him or her to stumble because he will no longer be acting in the best interests of his or her employer. (By Barry J. Leff, "Jewish Business Ethics")

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LEV376 We are forbidden to give harmful advice. We are forbidden to cause someone to sin. The Chinuch (232) writes that there are two basic aspects to this prohibition: a) You are forbidden to give someone harmful advice. A person who seeks advice is blind about the matter in question. An example of this transgression would be advising someone to sell his house only because you want it for yourself. b) You are forbidden to cause or aid someone to sin. For example, if a fellow Jew asks you to give him unkosher food, you are forbidden to do so. Blind in this sense refers to someone who is spiritually or morally blinded by passion or ignorance. [Transcriber's note: Author provides many illustrative examples].

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LEV372 Another biblical verse that is seemingly addressed only to those dealing with the blind--such as [this verse]--condemns by implication all those who offer people harmful advice: "Cursed be he who misleads the blind man on the road" (Deuteronomy 27:18). The figurative meaning of this verse is, indeed, frequently violated. For anybody who is lost and needs directions is, for all practical purposes, a "blind man on the road," yet many people who are not certain of the facts offer directions anyway.

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LEV375 The Rabbis also root the prohibition against intentionally giving bad advice in another Torah Law: [this verse]. Jewish tradition understands this as not only outlawing playing a cruel trick on a blind person, but also as taking advantage of one who is "blind" to the matter at hand. Thus, anyone who takes advantage of another's ignorance and gives that person inappropriate advice is regarded as having violated this biblical law (It applies as well to one who takes advantage of another's addiction or lack of self-control. Thus, providing liquor to an alcoholic is a violation of this law.) A rabbinic commentary explains: "If a man seeks your advice, do not give him counsel that is wrong for him. Do not say to him, 'Leave early in the morning,' so that thugs might mug him. Do not say to him, 'Leave at noon,' so that he might faint from heat. Do not say to him, 'Sell your field and buy a donkey,' so that you may circumvent him, and take the field away from him" (Sifra, Leviticus 19:14). As the first examples make clear, don't play cruel practical jokes on people, and as the last example teaches, if you have a personal interest in the matter, you must disclose it.

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LEV374 R. Yehudah said in the name of Rav: All who lend money without witnesses are in transgression of: "And before the blind man do not place a stumbling-block" [the borrower being tempted to deny the transaction] (Bava Metzia 75b).

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LEV377 The early Sages would pray "that we not envy others, nor they envy us" (Yerushalmi, Berachos 4:2). Why did they pray for others with respect to this trait more than with respect to other traits? The idea is that many men cause others to envy them. When they don beautiful clothing and do not avail others of what is theirs, they arouse envy and covetousness. They would, therefore, pray for others, lest they cause them envy, and the Torah has said [this verse]: "And do not place a stumbling block before the blind." Therefore, it is a virtuous trait in a man not to wear unusually beautiful or costly garments, neither he, his wife, nor his children. The same applies to food and other matters--so that others not envy him. But if one has been graciously favored by the Blessed Creator with wealth and property, let him benefit others thereby, both rich and poor, and comport himself gently with them and accord them lovingkindness. We have already expanded upon the great desirability of being beloved by others. And when he is beloved by all men, they will not envy him and will not desire what is his.

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LEV378 See [[EXOD865]] Exodus 23:8 bribe CCCBM 159

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