In daily life, questions of borrowing and lending arise constantly—asking a friend for a cup of sugar when you run out in the middle of baking, using someone’s tallit in shul, or even dealing with the halachic implications of returning items of fluctuating value. While these situations often seem simple, Jewish law sets out clear principles governing when an item may be used, when permission is required, and how issues of liability, interest, and custom determine what is permitted.

Below, we will give a practical overview of the halachic framework of borrowing and lending objects, including when permission can be assumed, how mitzvah items are treated, what happens if an item is damaged, how the laws of lending and interest differ between items and money, and the special guidelines that apply on Shabbat and Yom Tov.

Borrowing Without Permission

One may not borrow or use someone else’s property without permission, even temporarily, even if you intend to return it right away.1

If, however, you know with certainty that the owner does not mind if you borrow this particular item, or if it is an object that all people generally don’t mind others using temporarily without permission, then you may use it without explicit permission and return it unchanged, provided the following conditions are met:2

  • Nothing is consumed, diminished, damaged, or lost by using the item. For example, you may not assume permission to pick and eat an apple from your friend’s tree without explicit consent.3
  • It is only done occasionally.4
  • The borrowed item isn’t removed and used at a second location.5

It’s vital to note that the leniency of assuming the owner doesn’t object only applies when it is universal that all people aren’t particular about this type of item being borrowed without permission. If even a noticeable minority of people would object (out of concern for damage or wear), the item may not be borrowed without explicit permission, even if no damage will occur. Certainly, if you know that the owner is particular about their belongings, is likely to object, or may need the item themselves, it may not be borrowed without explicit permission.6

In all instances, if the owner is present, permission may not be assumed, and one must ask directly.7

Borrowing Sacred and Mitzvah-Related Items Without Permission

Since people are generally pleased to have others perform a mitzvah with their belongings, in certain circumstances, one may use another person’s mitzvah items—such as a tallit or tefillin—without first asking permission. This applies only when it is clear that the owner would not mind; if the owner is known to be particular about his belongings, it is forbidden to use them without permission. Certainly, if the owner is present, you need to ask him directly, regardless of what he generally allows.8

Furthermore, this leniency applies only for occasional use, not regular use. The item should also only be used where it was found and not taken elsewhere without permission. If a tallit was found folded, it should be refolded afterward, though it doesn’t necessarily have to be folded in the same manner. On Shabbat, it does not need to be refolded.9

When borrowing a tallit without permission under these conditions, one may recite the blessing before use but it is not required.10 If it was tefillin, however, borrowed in such a manner, you are required to recite a blessing.11

What If an Object Breaks While Borrowed?

When an item becomes worn out or broken through ordinary use, the borrower is generally not responsible for the damage or loss in value. This is based on the Talmudic principle of meisah machmat melachah—damage that occurs through normal use—which teaches that ordinary wear and tear is included when the owner grants permission to use the item.12

Accordingly, if the item was used properly and still became damaged, the borrower is not liable. If, on the other hand, the borrower was negligent, used the item improperly, or acted irresponsibly, he is fully liable for any resulting damage or loss.13

When evaluating damages, the item’s depreciation is also taken into account, meaning the borrower generally does not owe the value of a brand-new replacement.14 Evaluating this can be complex, and a qualified rabbi should be consulted.

The above is meant merely as a general guideline; ultimately, as with all monetary disputes, it should be brought before a Beth Din to adjudicate.

For more, see: Does My Friend Need to Replace My Damaged Cookbook?

Usury When Borrowing Items

According to the Torah, it is prohibited for a Jew to lend or borrow money from another Jew with interest (usury). This prohibition applies not only to money but also to commodities; for example, one may not lend 5 lb. of apples and require the return of 6 lb.

On a biblical level, it would be permitted to borrow commodities and later return an equivalent amount. However, the Sages prohibited this in many cases due to concern that the value of the goods may change in the meantime. For example, 5 lb. of apples may be worth $5 at the time of borrowing but $8 at the time of repayment. This is known as se’ah b’se’ah (“a measure for a measure”).15

For this reason, loans of commodities must generally be structured based on the value of the goods at the time of borrowing. If one wishes to repay with actual goods, he or she must return goods equivalent in value to what was originally borrowed—even if that now amounts to less than the original quantity.

Currency, however, is treated differently, and one may borrow and return the same amount of money.16

There are three general exceptions to the rule of not borrowing and returning an equivalent commodity:

  • When borrowing a very small amount, such as a loaf of bread, it is permitted to return a loaf, since any potential discrepancy in the price is generally considered insignificant.17
  • When the borrower already owns a small amount of the same type of merchandise he is borrowing, he may borrow more of that type of merchandise.18
  • If the merchandise in question has a fixed market price and is readily available, then it is permitted to borrow and return an equivalent item.19

Additionally, when the borrower is unsure of the exact amount he borrowed, he should return an amount sufficient to ensure that the obligation is fully covered. Thus, if you borrowed a cup of sugar, you simply return a cup; we don't need to count the exact grains of sugar.20

Borrowing on Shabbat and Yom Tov

When you ask to borrow an item on Shabbat or Yom Tov, rather than saying, “lend me,” you should say, “let me borrow.” The reason is that a loan is typically understood as an extended-term loan, often up to 30 days, and may even require returning an equivalent item rather than the exact same one. This can create concern that the lender may record the transaction, which may not be done on Shabbat or Yom Tov. In contrast, borrowing implies temporary use with immediate return of the same item, which removes this concern.21

Even when the item is consumable—such as wine, oil, or bread—where an identical item is not returned, it is still considered “borrowing,” since it is understood that the lender may request prompt replacement in kind.22

Similarly, you should say “return” rather than “repay,” and in languages that do not distinguish between lending and borrowing, you should avoid those terms altogether and instead say “give me,” adding that it will be returned.23

In places where it is customary that even monetary loans may be demanded immediately, you may use the term “lend me” on Shabbat.24

If you borrow food or drink needed for Shabbat or Yom Tov and the lender is hesitant, you may leave an item as security, but without formal statements or gestures that resemble weekday transactions. However, security may only be left when it is for Shabbat or Yom Tov needs; otherwise, it is not permitted, as it resembles a formal act of acquisition.25