סעודת פועלים

If one hired laborers and told them to work early or to work late, he has no right to compel them to do so where the custom is not to work early or not to work late. In a place where the custom is to give them their food he should give it to them, and where the custom is to provide them with sweet food, he must give it to them. Everything should follow local custom. It once happened that Rabbi Yochanan ben Mattia said to his son: “Go and hire laborers for us”. He went and struck a deal to provide them with food. When he came to his father, his father said to him, “My son, even if you make them a banquet like Solomon’s in his time you will not have fulfilled your obligation to them. For they are sons of Abraham, Isaac and Jacob. But, rather, before they begin to work go and say to them, “On condition that I am not bound to give you more than bread and beans only.” Rabban Shimon ben Gamaliel says: “It was not necessary to speak thus, for everything should follow local use.”

These may eat [of the fruits among which they work] by the law of the Torah: one who works on that which is still connected to the ground [may eat of it] when the work is finished [at the time of harvest]; and one who works on that which is already detached from the ground [may eat of it] before the work is completely finished. This applies only to that which grows from the ground. These are they that may not eat; one that works on what is still growing while the work is still unfinished; and one that works on what is already detached from the ground after the work is finished, and [one may not eat] of what does not grow from the soil. If one was working with his hands but not with his feet, with his feet but not with his hands, or even with his shoulders only, he still may eat. Rabbi Yose bar Rabbi Judah says, “Only if he works with both his hands and his feet.” If one was working with figs he may not eat grapes, and if among grapes he may not eat figs. But he may refrain [from eating] until he reaches the best produce and then eat. In no case have they said [that he may eat] save during the time of his work. But because of the principle of restoring lost property to its owner they have said, “Field laborers may eat as they go from one furrow to another or as they return from the winepress. And a donkey [may eat] while it is unloading.” A laborer may eat cucumbers even to a denar’s worth, and dates even to a denar’s worth. Rabbi Elazar ben Hisma says: “A laborer may not eat more than the value of his wages. But the Sages permit it, but they teach a man not to be gluttonous as to close the door against himself.

§ A dilemma was raised before the Sages: With regard to a laborer, what is the halakha concerning the possibility that he may singe fruit or grain in fire, to improve its taste, and eat it? The question is whether this is considered like eating grapes and something else, which is prohibited, or not? The Gemara suggests: Come and hear a resolution to this problem from a baraita: A homeowner is permitted to give his laborers wine to drink, so that they will not eat many grapes from his harvest, and for their part the laborers are permitted to dip their bread in brine, so that they will eat many grapes. This baraita indicates that such a practice is permitted. The Gemara refutes this proof: We did not raise the difficulty with regard to the fitness of the man himself to eat, as it is obvious that one may act in advance so that he will be able to eat a great deal. When this dilemma was raised to us, it was with regard to the fitness of the produce for eating. May they be prepared by singeing? What, then, is the halakha? The Gemara offers another suggestion: Come and hear a proof from a baraita: Laborers may eat grapes at the end of their rows of vines, provided that they do not singe the grapes in fire. The Gemara rejects this claim: This affords no proof, as the prohibition there is not because of his use of the fire but due to his neglect of his labor, as he has no right to busy himself with other matters during his work time. When the dilemma is raised to us, it is with regard to a case where he does not have to stop his work, e.g., when he has his wife and children with him, who can singe the fruit for him without him having to pause in his labor. What is the halakha in a case of this kind? The Gemara again suggests: Come and hear a proof from a baraita: A laborer may not singe produce in fire and eat, and he may not heat produce in the ground and eat, and he may not break produce on rocks and eat, but he may break it little by little and eat. Once again, the Gemara refutes the proof: There too, the reason is due to his neglect of his labor. The Gemara comments: So too, it is reasonable that this is the case. As, if it enters your mind that it is prohibited due to his sweetening of the produce, what sweetening of the produce is there in his use of a rock? The Gemara responds: This is not a conclusive argument, as it is impossible that the produce would not be sweetened a little. The Gemara further suggests: Come and hear a proof from a baraita: With regard to laborers who were plucking figs, or plucking dates, or harvesting grapes, or harvesting olives, they may eat and they are exempt from separating tithes, as the Torah entitled them to eat. Nevertheless, they may not eat these fruits together with their bread unless they received permission from the homeowner. Similarly, one may not dip [lo yispot] these fruits in salt and eat. This indicates that it is prohibited to sweeten the fruit. The Gemara rejects this proof as well: Salt is certainly considered like grapes and something else, as one is adding an ingredient, which is undoubtedly prohibited. By contrast, one who singes produce in fire has not added anything, and therefore it is possible that this practice is permitted. Consequently, the Gemara’s question is left unresolved.