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DAAT · LEVEL 1 — INTRODUCTION
Siman רמ״ג
Renting out a bathhouse or field to a non-Jew — to discover and understand
סימן רמ״ג · ב' סעיפים
דין המשכיר שדה ומרחץ לגוי
🌱 Introductory Level · Beginners
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A first approach to Siman רמ״ג: may one rent out his bathhouse, his field, his oven or his mill to a non-Jew who will work in it during Shabbat?
Topic: Halakhot of renting real estate to a non-Jew
Source: Choulchan Aroukh, Orah Haim, Siman רמ״ג
Compilation: רב יוסף חיים סממה
DAAT · daattorah.com
📑 Outline of the Study
1. General context — why this Siman?
2. Seif Alef — the bathhouse (מרחץ) prohibition
3. The end of Seif Alef — oven, mill, and the Rama's gloss
4. Seif Beit — when a bathhouse (מרחץ) may be rented out: 5 conditions
5. The 4 types of rental — שכיר יום, קבלנות, השכרה, אריסות
6. The 3 key concepts — מראית עין, אמירה לגוי, אדעתיה דנפשיה
7. Summary table
8. Modern practical cases
9. Comprehension questions
1. General Context
What does this Siman discuss?
Siman רמ״ג deals with a fundamental practical question: may one entrust real estate to a non-Jew who will work in it during Shabbat?
4 types of real estate are addressed:
The fundamental question
If I am a Jew and I own a public bathhouse, may I rent it out to a non-Jew who will work in it on Shabbat as well?
Short answer: it depends on the type of rental and the type of property.
Short answer: it depends on the type of rental and the type of property.
Connection to other Simanim
Important — Place in the Choulchan Aroukh:
Siman רמ״ג and Siman רמ״ו are complementary — they deal with the same topic (renting to a non-Jew), but one with real estate and the other with movable objects.
2. Seif Alef — The Bathhouse (מרחץ)
Original text
לא ישכיר אדם מרחץ שלו לעכו"ם מפני שנקרא על שמו ועכו"ם זה עושה בו מלאכה בשבת דסתם מרחץ לאו לאריסותא [פירוש אריס הוא העובד ליקח חלק ממה שישביח לבעליו] עביד ואמרי שכל הריוח של ישראל ושכר את העכו"ם בכך וכך ליום ונמצא שהעכו"ם עושה מלאכה בשליחותו של ישראל אבל שדה מותר שכן דרך לקבל שדה באריסות ואף ע"פ שיודעים שהוא של ישראל אומרים העכו"ם לקח' באריסו' ולעצמו הוא עובד ותנור דינו כמרחץ ורחיים דינו כשדה:
What this seif says:
- Renting out one's bathhouse to a non-Jew is forbidden — the reason being the name it bears — לא ישכיר אדם מרחץ שלו לעכו״ם מפני שנקרא על שמו.
- A field, however, is permitted — because sharecropping is the custom — אבל שדה מותר שכן דרך לקבל שדה באריסות.
- And each asset is placed on one of the two sides — ותנור דינו כמרחץ ורחיים דינו כשדה.
- Rama: and the non-Jew works on his own account — דעכו״ם אדעתא דנפשיה עובד.
English translation
One does not rent out his public bathhouse to a non-Jew, because it is called by his name (= the Jew's) and this non-Jew does melakha in it on Shabbat — since habitually, a bathhouse is not taken in sharecropping (אריסות / arisut) [explanation: an aris (sharecropper) is one who works in order to take a share of what he improves for the owner]. People will say that all the profit belongs to the Jew and that he hired the non-Jew for such-and-such per day — so it turns out the non-Jew is doing melakha as the Jew's agent. But a field is permitted: since the common way is to take a field in sharecropping, and even though people know it belongs to the Jew, they will say the non-Jew took it in sharecropping and is working for himself. And an oven — its din is like a bathhouse, and a mill — its din is like a field.
Why is it forbidden?
3 combined reasons:
- נקראת על שמו — The bathhouse is known as belonging to the Jew. Passersby will think the Jew is having the non-Jew work for him on Shabbat.
- גוי עושה מלאכה בו בשבת — The non-Jew is doing melakha there (heating water, cleaning) during Shabbat.
- סתם מרחץ לאו לאריסותא — The customary arrangement for a bathhouse is NOT sharecropping, but a fixed wage (שכיר יום or שכר קצוב). Therefore there is maaras ayin = people will think the non-Jew is the Jew's hired employee.
🔴 Conclusion of Seif Alef: Renting out a public bathhouse to a non-Jew who will work in it on Shabbat = FORBIDDEN, even if rented for the entire week, on account of maaras ayin (מראית עין).
3. The end of Seif Alef — oven, mill, and the Rama's gloss
Text of the Rama
הגה ואע"פ שלא לקחה העכו"ם רק לשליש או לרביע ויש לישראל הנאה במה שהעכו"ם עובד בשבת שרי דעכו"ם אדעתא דנפשיה עובד. [ב"י בשם מיי' פ"ז וב"י סי' רמ"ה בשם סה"ת]:
English translation
End of Seif Alef, the Mechaber's words: an oven (תנור) — its law is like that of the bathhouse (forbidden); and a mill (רחיים) — its law is like that of the field (permitted).
Hagahah of the Rema: And even though the non-Jew took it only for a third or a quarter (share), and the Jew has benefit from what the non-Jew works on Shabbos — it is permitted, since the non-Jew works for his own sake [ב״י בשם מיי' פ״ז וב״י סי' רמ״ה בשם סה״ת].
Hagahah of the Rema: And even though the non-Jew took it only for a third or a quarter (share), and the Jew has benefit from what the non-Jew works on Shabbos — it is permitted, since the non-Jew works for his own sake [ב״י בשם מיי' פ״ז וב״י סי' רמ״ה בשם סה״ת].
The Rama's extension:
- Oven (תנור) = like the bathhouse → 🔴 Forbidden (the custom is שכיר יום)
- Mill (רחיים) = like the field → 🟢 Permitted (the custom is קבלנות)
And what about the שדה (field)? — the contrast drawn by Seif Alef itself
The field is in Seif Alef, not in Seif Beit: the Mechaber sets bathhouse and field side by side, in the very same sentence, precisely in order to contrast them. To understand why the bathhouse needs the 5 conditions of Seif Beit while the field is permitted at once, here is the reason:
For a שדה (field), the customary arrangement IS sharecropping (אריסות):
- People know it is in sharecropping — no maaras ayin that it is שכיר יום
- The non-Jew has a personal interest in finishing (he will take a share of the produce)
- Therefore אדעתיה דנפשיה עביד — he is working for himself, not for the Jew
🟢 Conclusion of Seif Beit: Seif Alef laid down a general rule (bathhouse forbidden). Seif Beit shows that this rule is not absolute: as soon as the maaras ayin disappears (through publication, type of contract, private context, or non-ownership), the rental becomes permitted again. The שדה remains the archetype of "permitted without conditions" because sharecropping is its natural custom.
4. Seif Beit — When a Bathhouse (מרחץ) May Be Rented Out
The central idea of Seif Beit
Seif Alef established a general rule: the bathhouse is forbidden to rent out to a non-Jew (due to maaras ayin).
Seif Beit enumerates 5 particular situations in which the maaras ayin disappears, and the bathhouse (and oven) become permitted again.
Seif Beit enumerates 5 particular situations in which the maaras ayin disappears, and the bathhouse (and oven) become permitted again.
Original text (Mehaber)
אפילו מרחץ או תנור אם השכירם שנה אחר שנה ונתפרסם הדבר ע"י כך שאין דרכו לשכור פועלים אלא להשכירם וכן אם מנהג רוב אנשי אותו המקום להשכירם או ליתנם באריסות מותר להשכיר' לעכו"ם או ליתנם לו באריסות:
What this seif says:
- What notoriety forbids, notoriety permits — renting year after year, in everyone's sight: אפילו מרחץ או תנור אם השכירם שנה אחר שנה ונתפרסם הדבר ע״י כך שאין דרכו לשכור פועלים אלא להשכירם.
- And the local custom suffices as well — וכן אם מנהג רוב אנשי אותו המקום להשכירם או ליתנם באריסות.
- Rama: and where the property is not his, his name is not upon it — דאין שם הישראל נקרא עליו.
English translation
Even a bathhouse or an oven: if he rented them out year after year and the matter thereby became known, so that people know his practice is not to hire workers but to rent them out — and likewise if the minhag of most people of that place is to rent them out or give them in sharecropping — it is permitted to rent them out to a non-Jew or give them to him in sharecropping.
Text of the Hagahah of the Rama (on Seif Beit)
הגה ואפילו במקום האסור אם אין המרחץ או התנור של ישראל רק שכרם מעכו"ם וחזר והשכירם לעכו"ם שרי דאין שם הישראל נקרא עליו [א"ז בשם גאונים] וכן אם יש מרחץ בבית דירה ואין רוחצין במרחץ רק אותן שבביתו והם יודעים ששכרו עכו"ם שרי [ב"י בשם מהרי"א ור"ח וא"ז] ואם עבר והשכירו במקום האסור י"א ששכרו מותר [ב"י בשם הגאוני'] וי"א שאסור [מרדכי פ"ק דשבת וכן עיקר] [וע"ל ס"ס רמ"ה]:
Hagahah of the Rema: And even in a place where it is forbidden: if the bathhouse or oven does not belong to the Jew, but he only rented them from a non-Jew and re-rented them to a non-Jew — it is permitted, since the Jew's name is not attached to it [א״ז in the name of the Geonim]. Likewise, if there is a bathhouse in a residential house and only those of the household bathe in it, and they know that a non-Jew rented it — it is permitted [ב״י בשם מהרי״א ור״ח וא״ז]. And if one transgressed and rented it out in a place where it is forbidden: some say the rental fee is permitted [ב״י in the name of the Geonim], and some say it is forbidden [Mordechai, first perek of Shabbos — and this is the ikar] [see end of siman 245].
The 5 sub-topics of Seif Beit
The traditional analysis (according to the ביאורי שו״ע / ט״ז / מג״א that accompany the text) identifies 5 distinct cases in which the rental becomes permitted:
(1) רגילות להשכיר — The practice of renting out is public
If the owner has publicly rented out his bathhouse/oven 2-3 consecutive years and the practice is well known → the community knows it is rented out and not staffed by שכיר יום (sekhir yom).
🟢 Permitted, since the public custom nullifies the maaras ayin.
If the owner has publicly rented out his bathhouse/oven 2-3 consecutive years and the practice is well known → the community knows it is rented out and not staffed by שכיר יום (sekhir yom).
🟢 Permitted, since the public custom nullifies the maaras ayin.
(2) בהבלעה / קבלנות — All-inclusive contract absorbing Shabbat
The contract is an overall fixed sum (the wage for Shabbat is absorbed into that of the weekdays, or else the non-Jew himself takes all the profits).
Classic discussion: The Tour writes "בקבלנות" and the Bait Yosef corrects it to "בהבלעה" — the ט״ז holds that the Tour needs no emendation, the two readings coming to one and the same thing: וא״צ להגיה בטור כלל דקבלנות כזה והבלעה חד מילתא היא בזה (ט״ז אורח חיים סימן רמ״ג ס״ק ב).
🟢 Permitted, since the non-Jew is paid for the entire contract, not for Shabbat specifically.
The contract is an overall fixed sum (the wage for Shabbat is absorbed into that of the weekdays, or else the non-Jew himself takes all the profits).
Classic discussion: The Tour writes "בקבלנות" and the Bait Yosef corrects it to "בהבלעה" — the ט״ז holds that the Tour needs no emendation, the two readings coming to one and the same thing: וא״צ להגיה בטור כלל דקבלנות כזה והבלעה חד מילתא היא בזה (ט״ז אורח חיים סימן רמ״ג ס״ק ב).
🟢 Permitted, since the non-Jew is paid for the entire contract, not for Shabbat specifically.
(3) מרחץ בבתי דירה — Bathhouse in a residential building (Hagahot of the Rama)
If the bathhouse is private, in a residence, and only the residents of the building enter it → the neighbors know that it has been rented out to the non-Jew.
🟢 Permitted, because the maaras ayin vis-à-vis the general public does not exist.
If the bathhouse is private, in a residence, and only the residents of the building enter it → the neighbors know that it has been rented out to the non-Jew.
🟢 Permitted, because the maaras ayin vis-à-vis the general public does not exist.
(4) רק שכרם מגוי — The bathhouse was only rented from a non-Jew (Hagahot of the Rama)
If the Jew does not own the bathhouse (he himself rented it from a non-Jew) and sub-rents it to another non-Jew → the bathhouse is not "called by his name" ("שמו עליו").
🟢 Permitted, because the Jew is not the owner — therefore no appearance of "his" bathhouse functioning on Shabbat.
If the Jew does not own the bathhouse (he himself rented it from a non-Jew) and sub-rents it to another non-Jew → the bathhouse is not "called by his name" ("שמו עליו").
🟢 Permitted, because the Jew is not the owner — therefore no appearance of "his" bathhouse functioning on Shabbat.
(5) קנה מגוי ועדיין לא ישב בה — Bought from a non-Jew and not yet inhabited
A discussed case: the Jew has purchased the bathhouse from a non-Jew but has not yet settled into it.
Position of the Rama: mentions only the sub-rental case (case 4).
Position of the B"H + ביאורי מג״א + Bait Yosef in the name of רב נטרונאי גאון: also permitted in this case, since the bathhouse is not yet "אצלו" (associated with him in the public mind).
🟢 Permitted according to the majority of Acharonim.
A discussed case: the Jew has purchased the bathhouse from a non-Jew but has not yet settled into it.
Position of the Rama: mentions only the sub-rental case (case 4).
Position of the B"H + ביאורי מג״א + Bait Yosef in the name of רב נטרונאי גאון: also permitted in this case, since the bathhouse is not yet "אצלו" (associated with him in the public mind).
🟢 Permitted according to the majority of Acharonim.
5. The 4 Types of Rental
To fully understand this Siman, one must know the 4 ways of entrusting work to a non-Jew:
Type 1 — שכיר יום (Daily wage)
The non-Jew is the direct employee of the Jew. All revenues from the work belong to the Jew, who pays a fixed daily wage.
Example: "I'm giving you 100 shekels per day to work in my field."
Example: "I'm giving you 100 shekels per day to work in my field."
🔴 ALWAYS FORBIDDEN, since this is the typical case of amira le-akum (אמירה לגוי — instructing a non-Jew) — the Jew is explicitly telling him what to do.
Type 2 — קבלנות (Contractor / Fixed-job)
The non-Jew is an independent contractor. He commits to completing a job in exchange for a sum fixed in advance, without being told when to work.
Example: "I'll pay you 5,000 shekels to plow my entire field — do it whenever you want."
Example: "I'll pay you 5,000 shekels to plow my entire field — do it whenever you want."
🟢 PERMITTED in principle, since the non-Jew is working for his own interest (אדעתיה דנפשיה).
🔴 EXCEPT if the custom of the trade is שכיר יום (case of the bathhouse and oven).
🔴 EXCEPT if the custom of the trade is שכיר יום (case of the bathhouse and oven).
Type 3 — השכרת קרקע (Pure land rental)
The Jew rents out the land to the non-Jew for a fixed price. The non-Jew works it and keeps all the revenues.
Example: "I'm renting you my field for 10,000 shekels a year. Work it and keep the entire harvest."
Example: "I'm renting you my field for 10,000 shekels a year. Work it and keep the entire harvest."
🟢 PERMITTED, because the Jew gains no benefit from Shabbat work — he has already been paid.
🔴 EXCEPT maaras ayin (case of the bathhouse).
🔴 EXCEPT maaras ayin (case of the bathhouse).
Type 4 — אריסות (Sharecropping)
The non-Jew receives the land in order to share the revenues with the Jew (1/3, 1/4, or 1/2).
Example: "Work my field, and we will split the harvest: 2/3 for you, 1/3 for me."
Example: "Work my field, and we will split the harvest: 2/3 for you, 1/3 for me."
🟢 PERMITTED, because the non-Jew has a personal interest in working well (he will take his share). This is explicitly the case permitted by our Seif Beit.
6. The 3 Key Concepts
Concept 1 — אמירה לגוי (Amira le-akum / Instructing a non-Jew)
General rule (Mishna Shabbat 121a): any melakha forbidden to a Jew on Shabbat, one may not tell a non-Jew to perform in his stead.
This is called a שבות (shvut — a rabbinic prohibition / derabanan).
This is called a שבות (shvut — a rabbinic prohibition / derabanan).
Why is it forbidden? 3 reasons according to the Rishonim:
- Shaaltot: "ממצוא חפצך ודבר דבר" (Yeshayahu) — one should not speak about work matters on Shabbat
- Rashi: shlihut (agency) — the non-Jew is like the Jew's agent
- Rambam: so that Shabbat not become light in the Jew's eyes (lest he end up doing melakha himself)
Concept 2 — מראית עין (Maaras ayin / Appearance)
Appearance. Even if something is permitted on the pure halakhic level, the sages forbade it when people might THINK that there is a transgression.
Application in our Siman:
- The bathhouse is forbidden in קבלנות / אריסות ONLY because of maaras ayin
- Why? Because people know the custom — a bathhouse is customarily rented in שכיר יום
- Therefore seeing a non-Jew working in a Jewish-owned bathhouse, they will think he is the Jew's employee
Concept 3 — אדעתיה דנפשיה עביד
"He acts on his own account" (in Aramaic).
This is the criterion that permits sharecropping and contracted work: we consider the non-Jew to be working not as an agent of the Jew, but for his own interest.
This is the criterion that permits sharecropping and contracted work: we consider the non-Jew to be working not as an agent of the Jew, but for his own interest.
Application: When the non-Jew has a personal interest in finishing quickly (because he takes a share of the produce, or because he has a contracted job to complete), we say that he is "working for himself" — therefore the Jew is not responsible for his work.
7. Summary Table
| שכיר יום (Daily wage) |
קבלנות (Contractor) |
השכרת קרקע (Pure rental) |
אריסות (Sharecropping) |
|
|---|---|---|---|---|
| מרחץ (Bathhouse) |
🔴 Forbidden | 🔴 Forbidden (maaras ayin) | 🔴 Forbidden (maaras ayin) | 🔴 Forbidden (rare) |
| שדה (Field) |
🔴 Forbidden | 🟢 Permitted | 🟢 Permitted | 🟢 Permitted |
| תנור (Oven) |
🔴 Forbidden | 🔴 Forbidden (maaras ayin) | 🔴 Forbidden (maaras ayin) | 🔴 Forbidden |
| רחיים (Mill) |
🔴 Forbidden | 🟢 Permitted | 🟢 Permitted | 🟢 Permitted |
The general rule:
- 🟢 If the custom of the trade is קבלנות / אריסות → permitted
- 🔴 If the custom of the trade is שכיר יום → forbidden (even on contract, due to maaras ayin)
8. Modern Practical Cases
📍 Case 1 — A Jewish merchant and his non-Jewish employee
A Jew owns a shop and has hired a non-Jew as an employee.→ If the non-Jew is שכיר יום (fixed daily wage) = 🔴 Forbidden for him to work Shabbat
→ If the non-Jew is in קבלנות (% of sales or commissions) = possibly permitted depending on the custom of the trade
📍 Case 2 — A Jewish factory and a non-Jewish manager
A Jew owns a factory and his non-Jewish manager decides when the factory operates.→ If the factory is known to belong to the Jew = maaras ayin problem
→ Solution: rent the factory in קבלנות to the manager (who becomes the owner of the profits)
📍 Case 3 — A bakery and a non-Jewish baker
A Jew owns a bakery. The non-Jewish baker wants to work Shabbat.→ תנור = like מרחץ = 🔴 Forbidden even on contract
→ Solution: fully rent out the bakery to the baker for the week
📍 Case 4 — A gas station and a non-Jewish operator
A Jew owns a gas station. How does it operate on Shabbat?→ Common solution: rent the entire station to a non-Jew for Shabbat (specific heter mekhira)
→ Always consult a Rav for the practical application!
9. Comprehension Questions
Check your understanding:
- Why is it forbidden to rent out one's public bathhouse to a non-Jew, even if the non-Jew is not our direct employee?
- What is the fundamental difference between the bathhouse (מרחץ) and the field (שדה) that explains why one is forbidden and the other permitted?
- Name the 4 types of rental and give a concrete example for each.
- What is אדעתיה דנפשיה עביד and why is it the central criterion of our Siman?
- Why is the oven equated with the bathhouse, and the mill with the field?
- Explain what מראית עין is and give an example from our Siman.
- What is the difference between this Siman (243) and Siman רמ״ו?
- If you own a shop, may you entrust its management to a non-Jewish employee who will work on Shabbat? What conditions must be met?
To go deeper
If you wish to delve deeper into this Siman:
- 📚 Level 2 — Lamdan: for pilpul, the שיטות ראשונים, and the nuances of the Acharonim
- ✨ Level 3 — Masterful Synthesis: for review and rapid memorization
- 🔗 Connection with Siman רמ״ו (already studied): lending and renting objects
~ ~ ~ ~ ~
DAAT · רב יוסף חיים סממה
סימן רמ״ג · Level 1 — Introduction
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DAAT · רב יוסף חיים סממה
סימן רמ״ג · Level 1 — Introduction
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