יורה דעה קע״וYoreh De'ah 176

Se’if 1א׳

אָסוּר לְאָדָם לְהַשְׂכִּיר מְעוֹתָיו, שֶׁיֹּאמַר לוֹ: אַשְׂכִּיר לְךָ י' דִּינָרִין בְּדִינָר לְחֹדֶשׁ. וְהָנֵי מִלֵּי כְּשֶׁשּׂוֹכֵר לְהוֹצִיאָם, אֲבָל אִם שְׂכָרָם כְּדֵי לְהִתְלַמֵּד בָּהֶם, אוֹ לֵרָאוֹת, וּמַחֲזִירָם לוֹ בְּעַיִן, מֻתָּר. הַגָּה: וְדַוְקָא שֶׁלֹּא קִבֵּל עָלָיו רַק אַחֲרָיוּת גְּנֵבָה וַאֲבֵדָה, אֲבָל אִם קִבֵּל עָלָיו כָּל אַחֲרָיוּת, אָסוּר (בֵּית יוֹסֵף בְּשֵׁם בַּעַל הַתְּרוּמוֹת). וְאִם קִבֵּל עָלָיו הַמַּשְׂכִּיר כָּל אַחֲרָיוּת, בֵּין דִּגְנֵבָה וַאֲבֵדָה בֵּין אַחֲרָיוּת דָּאֳנָסִין, יֵשׁ מַתִּירִין אֲפִלּוּ מַשְׂכִּיר לוֹ לְהוֹצִיאָם (ת"ה סִימָן ש"ב), כְּדִלְקַמָּן סי' קע"ז. וּמִיהוּ אִם לֹא קִבֵּל עָלָיו רַק גְּנֵבָה וַאֲבֵדָה וְלֹא אֳנָסִין, אוֹ אֳנָסִין וְלֹא גְּנֵבָה וַאֲבֵדָה, אָסוּר לְהוֹצִיאָן בִּשְׂכָרָן (בֵּית יוֹסֵף בְּשֵׁם תוס' וְהַגָּהוֹת מַיְמוֹנִי פ"ה וּסְמַ"ג וְריב"ש סי' ש"ה וְש"ח וְת"ה שָׁם וְעוֹד פּוֹסְקִים). מִיהוּ לֹא הֲוֵי אֶלָּא כַּאֲבַק רִבִּית, אֲבָל אִם לֹא קִבֵּל הַמַּשְׂכִּיר אַחֲרָיוּת כְּלָל, הָוֵי רִבִּית קְצוּצָה (ריב"ש שָׁם).

It is forbidden for a man to let out his money, so that he says to him: I will let you ten dinars for a dinar a month. And these words are said where he hires them in order to spend them; but if he hired them in order to train himself with them, or to display them, and he returns them to him in kind, it is permitted. Hagah [Rema]: And that is specifically where he accepted upon himself only the liability for theft and loss; but if he accepted upon himself the whole liability, it is forbidden (Beit Yosef in the name of the Baal haTerumot). And if the one who lets them out accepted upon himself the whole liability, both for theft and loss and the liability for accidents, there are those who permit even where he lets them out to him in order to spend them (Terumat haDeshen, siman 302), as below, siman 177. However, if he accepted upon himself only theft and loss and not accidents, or accidents and not theft and loss, it is forbidden to spend them for their hire (Beit Yosef in the name of the Tosafot, and Hagahot Maimoni, chapter 5, and Semag, and Rivash, siman 305 and 308, and Terumat haDeshen there, and other poskim). However, it is only as the dust of interest; but if the one who lets them out did not accept liability at all, it is fixed interest (Rivash there).

Se’if 2ב׳

כֵּלִים, מֻתָּר לְהַשְׂכִּירָם, אֲפִלּוּ נוֹתֵן לוֹ רְשׁוּת לְמָכְרָם וְלַעֲשׂוֹת בָּהֶם כָּל חֶפְצוֹ רַק שֶׁלְּבַסוֹף יַחֲזִיר לוֹ כְּלִי אַחֵר כָּזֶה.

Vessels — it is permitted to let them out, even where he gives him permission to sell them and to do with them all his desire, provided only that in the end he return him another vessel like it.

Se’if 3ג׳

מָקוֹם שֶׁנָּהֲגוּ לִשְׂכֹּר הַסְפִינָה וְלִטֹּל שְׂכָרָהּ, וְאִם נִשְׁבְּרָה שָׁמִין לוֹ מַה שֶּׁפָּחֲתָה וּמְשַׁלֵּם יָתֵר עַל שְׂכָרָהּ, הֲרֵי זֶה מֻתָּר. וְכֵן מֻתָּר לְהַשְׂכִּיר סִיר שֶׁל נְחֹשֶׁת וְכַיּוֹצֵא בוֹ וְנוֹטֵל הַשָּׂכָר וּדְמֵי מַה שֶּׁפָּחַת מִמִּשְׁקָלוֹ, וְכֵן כָּל כַּיּוֹצֵא בָּזֶה (לְשׁוֹן רַמְבַּ"ם פ"ח מה"מ די"א). הַגָּה: וְיֵשׁ אוֹמְרִים דַּוְקָא כֵּלִים כָּאֵלּוּ דַּאֲפִלּוּ מַה שֶּׁנִּשְׁאָר נִפְחָת קְצָת, וּבְעַד זֶה נוֹטֵל שָׂכָר, וְלָכֵן אִם נִשְׁבַּר מְשַׁעֲרִין כַּמָּה הָיָה שָׁוֶה בִּשְׁעַת שְׁבִירָה (בֵּית יוֹסֵף בְּשֵׁם הַתּוֹסָפוֹת וְכֵן כ' רַבֵּינוּ יְרוּחָם וְהַגָּהוֹת אֲשֵׁרִ"י וְכֵן מַשְׁמָע לְשׁוֹן הַטּוּר).

A place where they were accustomed to hire out the ship and to take its hire, and if it was broken they assess for him what it lost in value and he pays over and above its hire — this is permitted. And likewise it is permitted to let out a pot of copper and the like, and he takes the hire and the value of what its weight lost; and so all that is like this (the language of the Rambam, chapter 8 of the Laws of Lender and Borrower, law 11). Hagah [Rema]: And there are those who say: specifically vessels such as these, where even what remains is somewhat diminished, and for this he takes hire; and therefore, if it was broken, they assess how much it was worth at the hour of the breaking (Beit Yosef in the name of the Tosafot, and so wrote Rabbeinu Yerucham, and Hagahot Asheri, and so it is implied from the language of the Tur).