B'tuvo

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Rav Nachman says: A person can ask his friend to borrow something “b’tuvo” -- “when good,” and (if his friend acquiesces) borrow it anytime thereafter (even after he returns it, provided that it is in good condition, for that is what he meant when he said “b’tuvo” ).

Rav Mari, the son of the daughter of Shmuel, said: This is only if they made a kinyan to this effect.

The Ritva writes that the main novelty of this halachah, according to Rashi’s explanation, is that we expound his language. We assume that this was the borrower’s intent when he used the word “b’tuvo.”

Tosfos cites an Aruch, who offers a different explanation. If the borrower did a favor for the lender, the borrower may use the borrowed utensil forever.

The Ritva explains: The borrower, after doing a favor to the lender, requests of him to borrow his utensil in exchange for the favor that he did. The novelty of this halachah is that he is not regarded as a renter, even though the utensil is being lent to him in exchange of the favor which he provided. He is, nevertheless, regarded as a borrower.

The Rif suggests an alternative explanation of the Gemora: The borrower said to the lender, “Lend me, on account of your goodness, this utensil that I can use it.” Since a term limit was not mentioned, he may borrow it forever, or until it breaks. The novelty of this ruling is that by adding the words, “your goodness,” he may borrow it forever. This is unlike an ordinary unspecified borrowing, which is only for thirty days.

The Rosh asks: Why do these words make a difference? It is extremely common for someone to say to his fellow, “Can you do me a favor please and lend me a utensil?”

The Sm”a answers that we are referring to a case where the borrower said to the lender, “You are such a good person, one who is not particular at all as to the amount of time your utensil is lent out.” In this case, we assume that he is lending it forever.

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Borrower Lending to Another

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Rava said: If their father (after he died) left them a cow which was borrowed by him, they may use it for the entire period for which it was borrowed.

The commentators ask: How are the heirs permitted to use it? The halachah is that a borrower is not permitted to lend the item out to anyone else, for the owner can say, “I do not want my deposit to be in the hands of someone else”!?

The Hagahos Mordechai answers that since it is self understood that a borrower will give the item to his wife and children, this would be permitted even after the borrower’s death.

The Machaneh Efraim asks on this interpretation that if so, it should only be permitted by the borrower’s sons and only if they are supported by the father!? Otherwise, it should be forbidden, and from the halachah, this does not appear to be the case!?

Reb Akiva Eiger answers that the halachah that a borrower is not permitted to lend the item out to anyone else is only l’chatchilah; however, once he lends it out, the owner cannot take it away from him. Therefore, in this case, where the children took possession of it through an act of Heaven, they are permitted to use it.

The Erech Shai answers that the owner may be particular only to say that he did not intend to lend it out to someone else; however, with respect to the death of the borrower, which is not such a common occurrence, he cannot say that if I would have known that my cow would end up by the inheritors, I would not have lent it in the first place. The heirs therefore are permitted to use it.

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Assessments

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by Reb Avi Lebovitz http://www.hearos.blogspot.com

The Gemora (Bava Kamma 11) concludes that if one steals an item and ruins it, he is not able to simply return the broken item and pay for the damage; rather, he has to pay in cash for the entire item, or replace it with an equivalent item. However, when one damages, or borrows an item and it gets damaged by accident, he can simply return the item and pay the depreciation amount. Why? Tosfos explains that when one steals an item, they immediately acquire the item by removing it from the domain of its owner, and therefore are liable to reimburse the owner for the entire item (not just the difference from the time it was stolen and the time it is returned). But, when one damages, he is only responsible for the amount that the item depreciated due to the damage, but whatever remains still belongs to the original owner. Based on this, a borrower, who is responsible if an accident happens, since he is regarded as acquiring the object when he borrows it, he therefore is responsible for the entire item.

Why do we say that a borrower is making a kinyan and acquiring the object at the time that he accepts responsibility? Just as a paid custodian is only responsible for what was stolen but he can return whatever remains and just pay the difference, a borrower should be able to do the same? Tosfos understands that since a borrower is responsible for unavoidable accidents, his responsibility cannot begin at the time that the accident occurs because one cannot be liable for a complete accident. The only way that a borrower can be responsible for an accident is because he makes a kinyan on the object when he borrows it. Based on this, there is a major difference between the liability of a (paid or unpaid) custodian and that of a borrower. A custodian is responsible for their negligence in not protecting the object, and that obligation begins at the time of the incident. A borrower, on the other hand, is not responsible for the incident, but responsible at the moment he borrows it to return the item as it is at that moment.

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