Comentario sobre Baba Metziá 9:11
שְׂכִיר יוֹם גּוֹבֶה כָל הַלַּיְלָה, שְׂכִיר לַיְלָה גּוֹבֶה כָל הַיּוֹם, שְׂכִיר שָׁעוֹת גּוֹבֶה כָל הַלַּיְלָה וְכָל הַיּוֹם. שְׂכִיר שַׁבָּת, שְׂכִיר חֹדֶשׁ, שְׂכִיר שָׁנָה, שְׂכִיר שָׁבוּעַ, יָצָא בַיּוֹם, גּוֹבֶה כָל הַיּוֹם, יָצָא בַלַּיְלָה, גּוֹבֶה כָל הַלַּיְלָה וְכָל הַיּוֹם:
Un jornalero contratado reclama (su salario) toda la noche. Un trabajador nocturno contratado reclama todo el día. [("Un jornalero contratado reclama toda la noche" :) después de ese día, está escrito (Levítico 19:13): "No habrá que pagar el salario de un empleado contratado hasta la mañana". Esto no puede estar hablando de un trabajador nocturno contratado, el alquiler se paga solo al final (del período de trabajo), está escrito (Ibid. 25:53): "Como un hombre contratado, año tras año", que es Expuesto: el alquiler para este año se paga (solo) al comienzo del próximo año, de donde derivamos que él (el empleador) no está en deuda con el jornalero hasta el ocaso. Y (Deuteronomio 24:15): "el sol no se pondrá sobre él" debe, por fuerza, aplicarse a un trabajador nocturno contratado, el empleador no estará en deuda con él hasta la mañana.] Un trabajador contratado por horas reclama todo el día y toda la noche [Esto es lo que se pretende: un jornalero contratado reclama un día entero; un trabajador nocturno contratado reclama toda la noche.] Un trabajador semanal contratado, un trabajador mensual contratado, un trabajador anual contratado, un trabajador shemitah contratado—si su contratación terminó en el día [es decir, en la mañana o durante el día], reclama todo el día, [y cuando se pone el sol, el empleador transgrede: "No habrá mora, etc."]. Si su contrato terminó por la noche, reclama toda la noche y todo el día. [Ya que su trabajo continuó en la oscuridad, es como un trabajador nocturno contratado, y él (el empleador) no transgrede en la mañana hasta el día siguiente al atardecer.]
Bartenura on Mishnah Bava Metzia
English Explanation of Mishnah Bava Metzia
One that is hired by the hour collects his wages all during [the ensuing] day or [the ensuing] night.
If one was hired by the week, or by the month, or by the year, or by the week of years, if his time of hire expired during the day, he collects his wages all during [the ensuing] day. If his time of hire expired during the night, he collects his wages all during [the ensuing] day and night.
Deuteronomy 24:14-15 and Leviticus 19:13, both command that a worker’s wages must be paid on the same day, before the sun sets. These verses deal directly with one who works during the day, presumably on a daily wage. Mishnah eleven deals with workers who work at night, and with workers who work on hourly, weekly, monthly or yearly wages. Mishnah twelve deals with other laws concerning the commandment not to delay a worker’s wages and its applicability.
The general rule of our mishnah is that an employer may pay his employee within one time period of either day or night from the time of the completion of the work. He may not withhold the wages any longer. If the work was done during the day the employer may pay his employee at any time during the ensuing night. If he were to wait until the following morning he would be violating the commandment not to delay payment. If the work was done during the night he has until the end of the ensuing day to pay the employee.
If the employee was hired on an hourly basis the same rule still basically applies: the employer has one time period from the time of the completion of the work to pay the employee, whether that time period is the day or the night.
Similarly, if the employee is hired on a long term basis, for instance a week, a month, a year or even seven years, and it was agreed that the salary would be paid only upon completion of the work, the employer basically has one time period after the completion to pay his employee. The one exception is if the work is completed at night. According to section three of our mishnah, in such a case he has two time periods: the entire day and the entire night. This clause seems to differ with the rule in section two and indeed the Babylonian Talmud states that the two clauses contain two distinct opinions stemming from two different sources.