Orach Chaim רמ״ו · 5 séifim (Mechaber) · Lending and renting kelim to a non-Jew

Siman רמ״ו · Level 1 — Lending and renting to a non-Jew

Pedagogical study of the 5 seifim of the Shulchan Aruch of Rav Yosef Karo — from lending kelim to handing over behemos

Plan of the study

Contents

Part A — The text of the Mechaber

1. The 5 seifim of the Shulchan Aruch, אורח חיים סימן רמ״ו — Hebrew text and translation

Part B — General context and concepts

2. Why lending to a non-Jew is a problem — the three main issurim

3. שאלה vs השכרה — the founding distinction

Part C — Pedagogical study seif by seif

4. Seif א — Lending and renting kelim: the basic rule

5. Seif ב — מראית עין: the object that leaves my house on Shabbos

6. Seif ג — בהמה: שביתת בהמתו, the Torah issur

7. Seif ד — The sale / long-term rental of the animal

8. Seif ה — The case of the non-Jew who brings back the animal on Shabbos

Part D — Synthesis and application

9. Modern practical cases — car, tools, deliveries

10. Practical synthesis — the golden rules

11. Comprehension questions

Section 1 — The text of the Shulchan Aruch

The 5 seifim of Rav Yosef Karo

Siman רמ״ו of the Mechaber is made up of 5 seifim that cover two main subjects: (1) the renting and lending of kelim to a non-Jew — a rabbinic area; (2) the temporary transfer of behemos to a non-Jew — a Torah area through שביתת בהמתו. The hagahos of the Rema (Poland, 1572) are integrated into the standard text and are marked by הג"ה.

שולחן ערוך · אורח חיים · סימן רמ״ו · סעיף א

דִּינֵי הַשְׁאָלָה וְהַשְׂכָּרָה לְעַכּוּ"ם בְּשַׁבָּת. וּבוֹ ה' סְעִיפִים.
מֻתָּר לְהַשְׁאִיל וּלְהַשְׂכִּיר כֵּלָיו לְעַכּוּ"ם, וְאַף עַל פִּי שֶׁהוּא עוֹשֶׂה בָּהֶם מְלָאכָה בְּשַׁבָּת, מִפְּנֵי שֶׁאֵין אָנוּ מְצוּוִים עַל שְׁבִיתַת כֵּלִים. וְיֵשׁ אוֹמְרִים דְּכֵלִים שֶׁעוֹשִׂין בָּהֶם מְלָאכָה, כְּגוֹן מַחֲרֵישָׁה וְכַיּוֹצֵא בָהּ, אָסוּר לְהַשְׂכִּיר לְעַכּוּ"ם בְּעֶרֶב שַׁבָּת, וּבְיוֹם הַה' מֻתָּר לְהַשְׂכִּיר לוֹ, וּבִלְבַד שֶׁלֹּא יִטּוֹל שְׂכַר שַׁבָּת אֶלָּא בְּהַבְלָעָה, כְּגוֹן שֶׁיַּשְׂכִּיר לוֹ לְחֹדֶשׁ אוֹ לְשָׁבוּעַ. וּלְהַשְׁאִיל לוֹ — מֻתָּר אֲפִלּוּ בְּעֶרֶב שַׁבָּת. הגה: וְכֵן עִיקָר כַּסְּבָרָא הָאַחֲרוֹנָה, וּמֻתָּר לְהַשְׁאִיל לוֹ בְּעֶרֶב שַׁבָּת (טור וסמ"ג וסמ"ק ותו' פ"ק דשבת), אַף עַל גַּב שֶׁמַּתְנֶה שֶׁהָעַכּוּ"ם יַחֲזוֹר וְיַשְׁאִיל לוֹ, לֹא אָמְרִינַן בְּכִי הַאי גַּוְונָא דְּהָוֵי כִּשְׂכִירוּת (הגהת מיי' פ"ז).

English translation — seif א

It is permitted to lend and to rent out one's utensils to a non-Jew, even though he does melakha with them on Shabbos — because we are not commanded concerning the resting of utensils (shevisas keilim). And some say that utensils with which melakha is done — such as a plow and the like — may not be rented out to a non-Jew on erev Shabbos; on Thursday it is permitted to rent to him, provided one takes the Shabbos payment only be-havla'ah (absorbed), for instance by renting to him by the month or by the week. And lending to him is permitted even on erev Shabbos. Hagahah of the Rema: And the ikar is like this latter opinion; and it is permitted to lend to him on erev Shabbos (Tur, Smag, Smak and Tosafos, first perek of Shabbos) — and even though he stipulates that the non-Jew will in turn lend to him, we do not say in such a case that it is like rental (Hagahos Maimoniyos ch. 7).

שולחן ערוך · סימן רמ״ו · סעיף ב

אָסוּר לְהַשְׁאִיל שׁוּם כְּלִי לְעַכּוּ"ם בְּשַׁבָּת, וַאֲפִלּוּ בְּעֶרֶב שַׁבָּת אִם הוּא סָמוּךְ לַחֲשֵׁיכָה, כָּל שֶׁאֵין שָׁהוּת לְהוֹצִיאוֹ מִפֶּתַח בֵּיתוֹ שֶׁל הַמַּשְׁאִיל קוֹדֶם חֲשֵׁיכָה, מִפְּנֵי שֶׁהָרוֹאֶה סָבוּר שֶׁיִּשְׂרָאֵל צִוָּהוּ לְהוֹצִיאוֹ.

English translation — seif ב

It is forbidden to lend any utensil to a non-Jew on Shabbos — and even on erev Shabbos if it is so close to nightfall that there is no time to take it out of the lender's doorway before dark — because an onlooker will think that the Jew told him to carry it out [on Shabbos].

שולחן ערוך · סימן רמ״ו · סעיף ג

אָסוּר לְהַשְׂכִּיר אוֹ לְהַשְׁאִיל בְּהֶמְתּוֹ לְעַכּוּ"ם כְּדֵי שֶׁיַּעֲשֶׂה בָּהּ מְלָאכָה בְּשַׁבָּת, שֶׁאָדָם מְצוּוֶּה עַל שְׁבִיתַת בְּהֶמְתּוֹ. הגה: אֲבָל יָכוֹל לְהַשְׂכִּירָהּ אוֹ לְהַשְׁאִילָהּ וּלְהַתְנוֹת שֶׁיַּחֲזִירֶנּוּ לוֹ קוֹדֶם הַשַּׁבָּת, אֲבָל לֹא מַהֲנֵי אִם מַתְנֶה עִם הָעַכּוּ"ם שֶׁתָּנוּחַ בְּשַׁבָּת, כִּי אֵין הָעַכּוּ"ם נֶאֱמָן עַל כָּךְ [סמ"ג וסה"ת ומרדכי פ"ק דשבת]. וְאִם הִשְׁאִילָהּ אוֹ הִשְׂכִּירָהּ לְעַכּוּ"ם, וְהִתְנָה עִמּוֹ לְהַחֲזִירָהּ לוֹ קוֹדֶם הַשַּׁבָּת, וְעִיכְּבָהּ בְּשַׁבָּת — יַפְקִירֶנָּה בֵּינוֹ לְבֵין עַצְמוֹ קוֹדֶם הַשַּׁבָּת, אוֹ יֹאמַר: בְּהֶמְתִּי קְנוּיָה לָעַכּוּ"ם, כְּדֵי שֶׁיִּנָּצֵל מֵאִיסּוּרָא דְּאוֹרַיְיתָא. הגה: וְאִם רוֹצֶה, יָכוֹל לְהַפְקִירָהּ לִפְנֵי שְׁלֹשָׁה בְּנֵי אָדָם כְּדִין שְׁאָר הֶפְקֵר, וַאֲפִלּוּ הָכִי אֵין שׁוּם אָדָם יָכוֹל לִזְכּוֹת בָּהּ, דְּוַדַּאי אֵין כַּוָּונָתוֹ רַק כְּדֵי לְהַפְקִיעַ מֵעָלָיו אִיסּוּר שַׁבָּת (טור). וְדַוְקָא בְּשַׁבָּת, אֲבָל בְּיוֹם טוֹב אֵין אָדָם מְצוּוֶּה עַל שְׁבִיתַת בְּהֶמְתּוֹ בְּיוֹם טוֹב (ב"י סי' ש"ה בשם שיבולי הלקט).

English translation — seif ג

It is forbidden to rent out or lend one's animal to a non-Jew so that he do melakha with it on Shabbos, for a person is commanded concerning the resting of his animal (shevisas behemto). Hagahah of the Rema: But he may rent it out or lend it and stipulate that he return it to him before Shabbos; however, it does not help to stipulate with the non-Jew that it will rest on Shabbos, since the non-Jew is not trusted on this [Smag, Sefer haTerumah and Mordechai, first perek of Shabbos]. The Mehaber continues: If he lent it or rented it to the non-Jew, stipulating that he return it before Shabbos, and he kept it over Shabbos — he should declare it hefker between himself and his own heart before Shabbos, or say: "my animal is acquired to the non-Jew", in order to be saved from an issur de-oraysa. Hagahah of the Rema: And if he wishes, he may declare it hefker before three people, like any other hefker; and even so, no one can acquire it, for his intention is certainly only to remove the issur of Shabbos from himself (Tur). And this is specifically on Shabbos; but on Yom Tov a person is not commanded concerning the resting of his animal (ב"י siman 305 in the name of Shibolei haLeket).

שולחן ערוך · סימן רמ״ו · סעיף ד

יִשְׂרָאֵל שֶׁהִשְׂכִּיר שְׁוָורִים לְעַכּוּ"ם לַחֲרוֹשׁ בָּהֶם, וְחוֹרֵשׁ בָּהֶם — יֵשׁ מַתִּירִים אִם קִבֵּל עָלָיו הָעַכּוּ"ם אַחֲרָיוּת מִיתָה וּגְזֵילָה וּגְנֵיבָה וְיוּקְרָא וְזוֹלָא, וְיֵשׁ אוֹמְרִים דְּכֵיוָן שֶׁאֵין הָעַכּוּ"ם יָכוֹל לְמָכְרָהּ אִם יִרְצֶה, נִקְרֵאת בֶּהֱמַת יִשְׂרָאֵל [ועיין למטה בסי' זה].

English translation — seif ד

A Jew who rented oxen to a non-Jew to plow with, and he plows with them [on Shabbos] — some permit, if the non-Jew accepted upon himself responsibility for death, robbery, theft, and rise and fall in value; and some say that since the non-Jew cannot sell them if he wishes, it is still called the animal of a Jew [see below in this siman].

שולחן ערוך · סימן רמ״ו · סעיף ה

אִם יִשְׂרָאֵל וְעַכּוּ"ם שׁוּתָּפִין בַּבְּהֵמָה — מֻתָּר לַעֲשׂוֹת בָּהּ עַכּוּ"ם מְלָאכָה בְּשַׁבָּת, עַל יְדֵי שֶׁיַּתְנֶה עִם הָעַכּוּ"ם בַּתְּחִלָּה, כְּשֶׁקָּנוּ אוֹתָהּ, שֶׁיִּטּוֹל הָעַכּוּ"ם בְּשַׁבָּת וְיִשְׂרָאֵל בְּיוֹם חוֹל. וְאִם לֹא הִתְנוּ מִתְּחִלָּה — אָסוּר, אַף עַל פִּי שֶׁהִתְנוּ אַחַר כָּךְ. וְאִם יַלְוֶה אוֹתָהּ לָעַכּוּ"ם בְּהַלְוָאָה גְּמוּרָה, שֶׁיְּהֵא רְשׁוּת בְּיָדוֹ לְהוֹצִיאָהּ אִם יִרְצֶה שֶׁלֹּא בִּרְשׁוּת יִשְׂרָאֵל, וְיִזְקוֹף הַדָּמִים עַל הָעַכּוּ"ם, וְאַחֲרָיוּת הַשְּׁוָורִים עַל הָעַכּוּ"ם — מֻתָּר. וְיֵשׁ מַתִּירִים אֲפִלּוּ לֹא יְהֵא רְשׁוּת בְּיַד הָעַכּוּ"ם לְהוֹצִיאָם, עַל יְדֵי שֶׁיִּזְקוֹף הַדָּמִים עַל הָעַכּוּ"ם בְּמִלְוֶה, וְיַחֲזוֹר הָעַכּוּ"ם וְיַעֲשֵׂם אַפּוֹתִיקֵי [פֵּירוּשׁ: אַפּוֹ תְּהֵא קָאֵי, כְּלוֹמַר: לֹא יִהְיֶה לְךָ פֵּרָעוֹן אֶלָּא מִזֶּה] לְיִשְׂרָאֵל, אוֹ יַהַרְהֵנֵם [פֵּירוּשׁ: מַשְׁכּוֹן בִּלְשׁוֹן יִשְׁמָעֵאל רֶהֱן] אֶצְלוֹ, וּבִלְבַד שֶׁלֹּא יֹאמַר לוֹ מֵעַכְשָׁיו. וְיֵשׁ מַתִּירִים עַל יְדֵי שֶׁיַּזְהִיר יִשְׂרָאֵל אֶת הָעַכּוּ"ם שֶׁלֹּא יַעֲשֶׂה בָּהּ מְלָאכָה בְּשַׁבָּת, וְאִם יַעֲבוֹר וְיַעֲשֶׂה — תִּהְיֶה אַחֲרָיוּת עָלָיו אֲפִלּוּ מֵהָאוֹנָסִים, וְיִכְתּוֹב כֵּן בְּעַרְכָּאוֹתֵיהֶם, דְּהַשְׁתָּא אִם בָּא לַעֲשׂוֹת בּוֹ מְלָאכָה בְּשַׁבָּת — אֵינָהּ בֶּהֱמַת יִשְׂרָאֵל, שֶׁהֲרֵי קְנָאָהּ הָעַכּוּ"ם לְהִתְחַיֵּיב בְּאוֹנָסֶיהָ. הגה: וְכָל צִדְדֵי הֶיתֵּרִים אֵלּוּ הִלְכְתָא נִינְהוּ, וְיָכוֹל לַעֲשׂוֹת אֵיזֶה מֵהֶן שֶׁיִּרְצֶה. וַאֲפִלּוּ אִם הַבְּהֵמָה כּוּלָּהּ שֶׁל יִשְׂרָאֵל, דִּינוֹ כְּאִלּוּ הָיְתָה בְּשׁוּתָּפוּת הָעַכּוּ"ם, רַק שֶׁיְּפַרְסֵם שֶׁעָשָׂה דֶּרֶךְ הֶיתֵּר.

English translation — seif ה

If a Jew and a non-Jew are partners in an animal, it is permitted for the non-Jew to do melakha with it on Shabbos, by stipulating with the non-Jew at the outset, when they bought it, that the non-Jew takes the Shabbos and the Jew a weekday. If they did not stipulate at the outset — it is forbidden, even if they stipulated afterwards. And if he lends it to the non-Jew as a complete loan, so that he has the authority to dispose of it if he wishes, without the Jew's permission, and he records the value as a debt upon the non-Jew, and the responsibility for the oxen is upon the non-Jew — it is permitted. And some permit even if the non-Jew does not have authority to dispose of them: by recording the value as a debt upon the non-Jew, and the non-Jew then makes them an "apotiki" [meaning: "you shall have repayment only from this"] for the Jew, or pledges them with him [meaning: a pledge, "rahn" in Arabic] — provided he does not say to him "from now". And some permit by the Jew warning the non-Jew not to do melakha with it on Shabbos, and that if he transgresses and does, the responsibility — even for accidents — will be upon him, and they write this in their courts: so that now, if he comes to do melakha with it on Shabbos, it is not the animal of a Jew, since the non-Jew acquired it by obligating himself for its accidents. Hagahah of the Rema: All these avenues of heter are halacha, and he may use whichever he wishes; and even if the animal belongs entirely to the Jew, his din is as if it were in partnership with the non-Jew — provided he publicizes that he acted through a permitted way.

Section 2 — General context

Why lending to a non-Jew is a problem

Before going into the details of the seifim, one must understand that several different issurim may be at play in this siman. The whole skill of the Mechaber is to distinguish them in order to apply the right rule to each case.

①

שְׂכַר שַׁבָּת

Schar Shabbos — profit of Shabbos

The issur of taking a monetary benefit from work performed during Shabbos — even if the Yisrael himself did nothing. Relevant in seif א when one rents by the day (schar yom).

②

נִרְאֶה כִּשְׁלוּחוֹ

Appearance of a shaliach

When the lending or rental takes place just before Shabbos, passersby could think that the non-Jew is the Yisrael's shaliach to do the melacha in his place. Seif א, end.

③

מַרְאִית הָעַיִן

Marit ayin — appearance of transgression

When seeing the non-Jew leaving the Yisrael's house on Shabbos with the Yisrael's object makes one suspect forbidden carrying. Seif ב — different from ① and ②.

④

שְׁבִיתַת בְּהֶמְתּוֹ

Rest of one's behema — Torah issur

Passuk in Shemos 23:12: "לְמַעַן יָנוּחַ שׁוֹרְךָ וַחֲמֹרֶךָ" — the Yisrael has a Torah obligation not to let his behema work on Shabbos, even if it is a non-Jew who has it work. Seifim ג–ה.

⑤

שְׁבִיתַת כֵּלִים

Rest of kelim — rejected

Beis Shammai held that one must also make objects "rest". The halacha follows Beis Hillel: there is no obligation of shvisas kelim as such. Seif א opens with this affirmation.

The architecture of the siman in one sentence: kelim (seifim א–ב) fall in the rabbinic area — only certain appearances (shaliach, marit ayin) need to be avoided. Behemos (seifim ג–ה) fall in the Torah area — the responsibility is much heavier and only an effective transfer before Shabbos releases the Yisrael.

Section 3 — Founding distinction

שאלה vs השכרה — sheilah and sechiras

הַשְׁאָלָה (sheilah) = free loan. The owner hands over his object without payment, with an obligation of return.
הַשְׂכָּרָה (sechiras) = rental with payment. The renter pays for the temporary use.

This distinction is crucial in our whole siman. The Mechaber and the Rema come back to it several times, because the two legal forms do not raise the same halachic problems:

Criterion	השאלה (sheilah)	השכרה (sechiras)
Monetary gain?	None	Yes — payment received
Schar Shabbos at stake?	No — no payment, no "profit of Shabbos"	Yes — hence the rule schar yom forbidden / havla'ah permitted
Nireh k'shlucho?	Disputed — Rema is stricter for a kli shemelachto l'issur	Yes, this is the basis of the issur on erev Shabbos
Permitted on erev Shabbos?	Yes (Mechaber); yes for neutral kelim (Rema)	No — except via havla'ah well in advance

Rule to memorize: as soon as there is payment, add the two problems schar Shabbos + nireh k'shlucho. Without payment (sheilah), there remains only the possible problem of nireh k'shlucho, and only for certain kelim.

Section 4 — Seif א

Lending and renting kelim — the basic rule

What is this seif about?

Seif א lays down the fundamental rule of the siman: a Yisrael may lend and rent his kelim to a non-Jew, even if the latter will use them on Shabbos. The passuk "לא תעשה כל מלאכה" does not impose rest upon objects; only man and his behema are concerned. This is the position of Beis Hillel, accepted l'halacha.

But the Mechaber introduces immediately two rabbinic restrictions, which are the two keys to all that follows:

⚖

The 2 restrictions of seif א

① Samuch l'chashecha (on erev Shabbos near nightfall) — forbidden to rent and to lend, because it gives the impression that the non-Jew is the Yisrael's shaliach (nireh k'shlucho).
② Schar yom (daily rental) — always forbidden, even very early in the week, because the Yisrael receives a gain specifically tied to the work of Shabbos (schar Shabbos).

The key concept: havla'ah (inclusion)

הַבְלָעָה (havla'ah) = "inclusion / swallowing up". When the Shabbos payment is absorbed into a multi-day package (e.g., 7 days = $100), the Shabbos profit is no longer identifiable as such. It becomes indistinguishable from the gain of the other days and the issur of schar Shabbos no longer applies.

✅

Permitted example (havla'ah works)

Renting a kli for 7 days at $100 total — the Shabbos profit is included in the package, not isolated.

❌

Forbidden example (schar yom)

Renting the same kli for $15 per day — the Shabbos gain ($15) is isolated and identifiable. Forbidden.

The Rema's nuance: kli shemelachto l'issur

The Rema (Ashkenazim) adds a precision concerning the sheilah:

A kli shemelachto l'heter (a kli whose typical use is permitted on Shabbos) — may be lent even samuch l'chashecha.
A kli shemelachto l'issur (a kli whose typical use transgresses Shabbos — drill, sewing machine, etc.) — forbidden to lend samuch l'chashecha, because whoever sees the handover knows the object will "certainly" be used for melacha.

Synthesis of seif א:

Before Shabbos (well in advance) — lending and renting (via havla'ah) are permitted.
Samuch l'chashecha — renting is forbidden for everyone; lending is forbidden according to the Rema for kli shemelachto l'issur.
Schar yom — always forbidden, no matter when.
Havla'ah — solves the problem of daily payment.

Comprehension question: Why does the Mechaber permit lending even samuch l'chashecha, while the Rema forbids it for certain kelim? What is the source of the Rema's stricter position?

To continue the studySeif ב — marit ayin →

Section 5 — Seif ב

Marit ayin: the non-Jew who leaves on Shabbos with my object

What is this seif about?

Seif ב completely changes register. We are no longer dealing with payment (schar Shabbos) nor with the appearance of a shaliach (nireh k'shlucho), but with a new problem: marit ayin — the appearance of transgression in the eyes of an observer.

The scenario: the Yisrael lent an object to a non-Jew very late on Friday. Nightfall arrives while the object is still in transit, and a passerby on Shabbos sees the non-Jew coming out of the Yisrael's house with an object in his hands. What will he conclude? That the Yisrael is sending him to transport his belongings on Shabbos — a blatant transgression of the issur of hotza'ah.

מַרְאִית הָעַיִן (marit ayin) = "what the eye sees". Even though the action itself is permitted, if it resembles a transgression in the eyes of an observer, the Chachamim forbade it. A general halachic principle, particularly active around Shabbos.

The test of seif ב

⏰

The test of time

"Shahut l'hotzi" = does he have time to leave my house and reach the street before nightfall?
✅ Yes → loan permitted (the Shabbos passerby will see nothing).
❌ No → loan forbidden (the exit will be on Shabbos → marit ayin).

The extension: even in a karmelis

The Mechaber emphasizes: the rule applies even in a city without a reshus harabbim d'oraisa, that is, in a city where carrying would be at worst a rabbinic issur. Why?

Because the Chachamim also forbade having a non-Jew carry out objects in a karmelis (siman ש"ז). Therefore the passerby who sees the non-Jew leave with the object may think: "this Yisrael transgressed a word of the Chachamim". The suspicion remains — so does the issur.

The exception: a city with an eruv

Conversely, in a city covered by an eruv where carrying is halachically permitted on Shabbos, the passerby who sees the non-Jew leave will not think of a transgression. Lending becomes possible again even on Shabbos itself — on condition that the non-Jew resides within the covered zone. (This principle will be developed by the Acharonim; the Mechaber here sets out the basic rule of the issur, the exception being understood a contrario.)

Seif ב in brief:

New register: marit ayin, not schar Shabbos.
Test: does the non-Jew have time to leave with the object before nightfall?
Applies even in a karmelis — the rabbinic suspicion is enough.
Lending on Shabbos itself: always forbidden (except in an eruv city + resident).

Comprehension question: How is the marit ayin of seif ב different from the nireh k'shlucho of seif א? Give two scenarios that clearly distinguish them.

To continue the studySeif ג — the behema →

Section 6 — Seif ג

Behema: shvisas behemto, the Torah issur

Torah-level turning point

With seif ג, the siman shifts level. Until now, all the issurim were rabbinic: schar Shabbos, nireh k'shlucho, marit ayin. From here on, we enter the Torah domain: the Torah itself commands the Yisrael to make his behema rest on Shabbos.

וְיוֹם הַשְּׁבִיעִי שַׁבָּת לַה' אֱלֹהֶיךָ, לֹא תַעֲשֶׂה כָל מְלָאכָה אַתָּה וּבִנְךָ וּבִתֶּךָ עַבְדְּךָ וַאֲמָתְךָ וּבְהֶמְתֶּךָ וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ.

(שמות כ:י — עשרת הדברות)

The passuk of the Aseres HaDibros explicitly includes "u'vehemtecha" — "and your behema". The Torah commands the Yisrael not to let his behema work on Shabbos — this is shvisas behemto, the rest of one's behema.

The radical consequence

Since the issur is d'oraisa, the Mechaber paskens very strictly:

① Lending and renting are forbidden — even for a use far away in time on Shabbos, even via havla'ah (the solutions of seif א do not work here, because the problem is not a payment but a Torah obligation).
② Even 30 days in advance — as long as the behema is legally still "his behema", the Yisrael is responsible for its rest.
③ Criterion: being in the Yisrael's possession — it is ownership (civil property) that creates the obligation, not just the physical presence.

The case of the stipulation (tenai)

The Mechaber adds a borderline case: if the Yisrael rents his behema while explicitly stipulating that it should not work on Shabbos, and the non-Jew transgresses:

On the strict legal plane: the Yisrael is not held liable, because he had stipulated the prohibition.
But l'chatchilah: it is not proper (ein ra'ui) to rent it out at all — for fear that the situation will deteriorate.

"Ein ra'ui lo l'haskirah klal" — the Mechaber's pedagogical phrasing: it is not formally forbidden after the fact (b'dieved) if the stipulation was made, but it is discouraged in advance (l'chatchilah) since the Yisrael's halachic responsibility over the behema remains and the risk of transgression is real.

Comparison: kelim / behema

Criterion	Kelim (seifim א–ב)	Behema (seif ג)
Source of the issur	Rabbinic (gezeiros)	D'oraisa (Shemos 20:10 and 23:12)
Multi-day payment (havla'ah)	Permitted	Forbidden
Stipulation enough?	Not relevant	B'dieved yes; l'chatchilah no
Radical solution	Havla'ah / free loan	Complete sale (seif ד)

Comprehension question: Why does havla'ah (which solves schar Shabbos in seif א) not work for the behema? What is the difference in nature between the two issurim?

To continue the studySeif ד — sale of the behema →

Section 7 — Seif ד

The radical solution: sale or full rental of the behema

What is this seif about?

Seif ג established the lock: as long as the behema is in the Yisrael's possession, it is impossible to let it work on Shabbos. Seif ד provides the structural solution: if the behema truly ceases to be yours, the obligation falls away too.

The principle

The obligation of shvisas behemto rests on the word בְּהֶמְתֶּךָ — "your behema". If the behema is no longer legally yours, the obligation falls away together with the ownership. The Mechaber therefore proposes two radical mechanisms:

Definitive sale (מְכִירָה גְמוּרָה) to a non-Jew
Complete rental (שְׂכִירוּת גְמוּרָה) — long enough to transfer all rights of use

Conditions of validity

📤

Condition 1 — Physical exit before Shabbos

The behema must actually leave the Yisrael's property to enter the non-Jew's before the onset of Shabbos. The legal contract alone is not enough — an actual handover is required.

🏠

Condition 2 — Not by the Yisrael on Shabbos

If the behema remains physically in the Yisrael's courtyard on Shabbos, the sale or rental is ineffective. Why? Because it appears as still his (nireh k'shelo) — so the observer will suspect that it is still his behema being made to work.

The minority view ("yesh omrim")

The Mechaber cites a more lenient position that permits the sale even if the behema remained by the Yisrael on Shabbos — the argument being that legally it is no longer his, regardless of physical location. But the Mechaber paskens:

"V'haRishon ikkar" — the first opinion is the main one. So in practice: the behema must physically be gone to the non-Jew before Shabbos, not just "sold on paper".

Why the halacha demands physical departure

This requirement shows that the siman is not governed only by pure legal logic (which could content itself with the legal transfer), but also by a logic of appearance. The halacha demands that the situation also be visibly clear to a third party, not merely valid for a jurist.

Synthesis of seif ד:

To permit the behema's work on Shabbos: effective transfer before Shabbos.
Two forms: definitive sale or complete rental.
Cumulative conditions: (1) valid legal contract + (2) physical exit before Shabbos.
If the behema remains by the Yisrael on Shabbos: ineffective (nireh k'shelo).

Comprehension question: Why does the Mechaber prefer the opinion that requires the physical departure of the behema, while the other opinion (purely legal) seems more logical? What does this choice teach us about the nature of hilchos Shabbos?

To continue the studySeif ה — return on Shabbos →

Section 8 — Seif ה

The behema that returns (or leaves) on Shabbos

What is this seif about?

Seif ה deals with two "mirror" situations that may occur during Shabbos itself or very near it:

The Yisrael borrowed or rented a behema from a non-Jew during the week — and the non-Jew comes to take it back on Shabbos, or the Yisrael wants to return it on Shabbos.
The Yisrael entrusts his behema to a non-Jew before Shabbos for a long journey — and the non-Jew will continue the trip during Shabbos.

Case 1 — The behema that comes into my house on Shabbos

🐂

The principle

As soon as the behema physically enters the Yisrael's courtyard or house, it is considered "in his possession" (birshuso) — and the obligation of shvisas behemto falls on the Yisrael.

Practical consequence: one must refuse to receive the behema until Shabbos goes out. The Mechaber emphasizes: "יִזָּהֵר שֶׁלֹּא לְקַבְּלָהּ עַד שֶׁתֵּצֵא הַשַּׁבָּת".

"Birshuso" — in his possession. Here, the criterion is not legal ownership but de facto responsibility: as soon as the behema is physically with me, I am held responsible for its rest, even though the title of ownership remains with the non-Jew.

Case 2 — The journey that continues on Shabbos

🛤️

The principle of techum

If the Yisrael entrusts his behema to a non-Jew before Shabbos for a long trip, knowing that the non-Jew will also travel on Shabbos — he must hand it over early enough that the convoy leaves the city techum before nightfall.

Otherwise, the departure on Shabbos itself falls under the issur of techumin for the Yisrael's belongings.

תְּחוּמִין (techumin) = Shabbos movement limits. The objects and behemos of a Yisrael acquire at twilight Friday evening a "place of rest" (shevisah), from which they may not be moved more than 2000 amos (~ 960 m) in any direction on Shabbos.

The common rule of both cases

Unifying principle of seif ה: what the Yisrael allows to happen to his behema on Shabbos counts as much as what he does actively. Responsibility is not limited to positive actions — it also includes:
① accepting a behema that "comes into" his domain;
② knowledge of a journey on Shabbos planned in advance.

Practical cases on this seif

My non-Jewish neighbor comes to return a horse I had rented to him — he rings the bell on Shabbos morning: 🔴 I must not receive it before motza'ei Shabbos.
I entrusted my horses to a non-Jew on Thursday to take them to a distant market — the convoy will leave Friday at 5pm with nightfall at 6pm: 🔴 too late, they will not leave the techum before nightfall.
Same case, but with departure on Thursday at noon: 🟢 they will easily leave the techum before Shabbos.
A non-Jew brings me his horse on Shabbos morning for me to watch it — and I say nothing: 🔴 as soon as it enters my courtyard, I am responsible for its rest.

Seif ה in brief:

Behema entering my house on Shabbos → refuse to receive it.
Journey continuing on Shabbos → leave early enough to cross the techum before nightfall.
General criterion: prior knowledge + presence in my domain make me responsible.

Comprehension question: If the behema legally belongs to the non-Jew (case 1), why does the mere fact that it enters my courtyard on Shabbos make me responsible for its rest? What is the halachic mechanism at play?

Section 9

Modern practical cases

The principles of the Mechaber, formulated for an agricultural economy, apply directly to our contemporary situations. Here are some examples.

Forbidden

I rent my car to my non-Jewish neighbor Friday evening, knowing he will use it on Shabbos.

Samuch l'chashecha + obvious schar Shabbos → forbidden by seif א.

Forbidden (Rema)

I lend my drill for free to a non-Jew on Friday at 5pm, he uses it on Shabbos.

A "melachto l'issur" kli + samuch l'chashecha → forbidden according to the Rema. The Mechaber would permit for Sefardim.

Permitted

I rent my drill for the whole week to a contractor (7-day package).

Havla'ah works — the Shabbos profit is included in the package. Seif א.

Permitted

I lend my book to a non-Jewish neighbor on Thursday, he reads it on Shabbos.

Lending well before Shabbos, on an object with no melacha use. No problem.

Forbidden

My neighbor rings my doorbell Friday at 6:30pm (nightfall at 7pm) to borrow my lawnmower — he will go home with it on Shabbos.

He will not have time to leave to the street before nightfall → marit ayin (seif ב).

Permitted

Same request, but at 2pm on Friday.

Plenty of time to go home before nightfall. Seif ב.

Forbidden

I rent my watchdog / horse to a non-Jewish farmer for 30 days (including several Shabbosos).

Living creature = shvisas behemto (Torah issur). Havla'ah does not help for the behema. Seif ג.

Permitted (with conditions)

I sell my horse to a non-Jew Friday morning. He takes it home in the morning.

Complete sale + physical departure before Shabbos = effective transfer. Seif ד.

Forbidden

The non-Jew comes to return on Shabbos morning the horse I had lent him.

Refuse to receive before motza'ei Shabbos — as soon as it enters my courtyard, I am responsible for its rest. Seif ה.

Ask a Rav

I sign a long-term lease of a machine to a non-Jewish partner (including Shabbosos).

Complex commercial case — analysis according to kli shemelachto l'issur / l'heter, contract type, etc. Ask a Rav.

Ask a Rav

I entrust my vehicle to a non-Jewish delivery service for the weekend (with passage on Shabbos through certain zones).

Car = modern hybrid good. Analysis case by case depending on the contract and the Yisrael's knowledge. Consult a Rav.

Permitted

I rent my drill to a non-Jew without knowing anything about how he will use it.

If the Yisrael does not know that the use will be on Shabbos, it is permitted (im eino yode'a, mutar) — a rule deduced from seifim א and ב.

Section 10

Practical synthesis — the golden rules

The 5 essential rules of siman רמ״ו

① No shvisas kelim
The halacha follows Beis Hillel: a Yisrael's objects are not required to "rest" on Shabbos. Lending and renting in advance are therefore permitted.

② Samuch l'chashecha = restriction
Near nightfall, renting becomes forbidden (nireh k'shlucho), and even lending if the object is "melachto l'issur" (Rema).

③ Schar yom always forbidden, havla'ah permitted
Daily payment over Shabbos = schar Shabbos. Solution: include Shabbos in a multi-day package.

④ The behema shifts to d'oraisa
Shvisas behemto (Shemos 20:10) = Torah issur. No rabbinic solution (havla'ah, stipulation) is sufficient. Only an effective transfer before Shabbos releases the Yisrael.

⑤ Vigilance on Shabbos itself
Do not accept a behema that "comes into" one's domain on Shabbos. Plan trips so as to cross the techum before nightfall.

Quick decision table

Situation	Verdict	Seif
Lending a neutral kli several days before Shabbos	✅ Permitted	א
Renting a kli at a multi-day package rate (havla'ah)	✅ Permitted	א
Renting a kli at a daily rate (schar yom) including Shabbos	❌ Forbidden	א
Renting or lending samuch l'chashecha (work tools)	❌ Forbidden	א + Rema
Lending to a neighbor who has no time to leave before nightfall	❌ Forbidden	ב
Lending or renting a behema for Shabbos use	❌ Forbidden (Torah)	ג
Selling the behema before Shabbos + physical departure to the non-Jew	✅ Permitted	ד
Receiving a behema that returns on Shabbos into my courtyard	❌ Refuse	ה

Section 11

Comprehension questions

Question 1 — Fundamental concepts: What is the difference between schar Shabbos, nireh k'shlucho and marit ayin? In which seif does each of these issurim first appear?

Question 2 — The mechanism of havla'ah: Why is a multi-day rental encompassing Shabbos permitted, while a daily rental for Shabbos alone is forbidden, even though in both cases the Yisrael receives money for a day that includes Shabbos?

Question 3 — The Rema's nuance: The Mechaber permits lending even samuch l'chashecha; the Rema adds a restriction. What is this restriction and on what criterion does it rest?

Question 4 — The force of Torah: Why do the rabbinic mechanisms that solve the problems of seif א (havla'ah, etc.) not work for the behema of seif ג? Cite the passuk involved.

Question 5 — Effective transfer: To be able to let a behema work on Shabbos, the Mechaber requires two cumulative conditions (seif ד). Which? Why is the legal transfer alone not enough?

Question 6 — Seif ה: If the non-Jew comes to return on Shabbos the behema he had borrowed, what must I do and why? What halachic principle lies behind this obligation to refuse?

Question 7 — Distinction kelim / behemos: Establish in two or three lines the structural difference between the "kelim" part (seifim א–ב) and the "behemos" part (seifim ג–ה) of the siman.

Question 8 — Concrete case: You rent your car to a non-Jew for 4 days (Thursday–Sunday) at a $200 flat rate. Is it permitted? And if you bill "$50 per day" in the contract? Justify with the seifim studied.

Question 9 — Wisdom of the Mechaber: Why, in your opinion, did the Mechaber choose to group into a single siman the lending of objects and the lending of behemos, while the halachic nature of the two is so different?

Question 10 — To go further: How would you apply the principle of seif ד (effective transfer + physical departure) to a modern car one wishes to temporarily "transfer" to a non-Jew so he can use it on Shabbos?

To go further

If you want to delve deeper into this siman:

📖 Level 2 — Lamdan: for pilpul, the שיטות ראשונים and the nuances of the Acharonim
✨ Level 3 — Synthesis: for review and quick memorization
🎓 Level 4 — Daat HaRav: for the 19 seifim of the Shulchan Aruch HaRav and the inter-poskim comparisons

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