Staying in a hotel over Shabbat

(8) Remember the sabbath day and keep it holy. (9) Six days you shall labor and do all your work, (10) but the seventh day is a sabbath of the LORD your God: you shall not do any work—you, your son or daughter, your male or female slave, or your cattle, or the stranger who is within your settlements. (11) For in six days the LORD made heaven and earth and sea, and all that is in them, and He rested on the seventh day; therefore the LORD blessed the sabbath day and hallowed it.

And with respect to the prohibition of Lifnei Iver, placing a stumbling block in front of the blind, he has not violated because the sons of Noach are not require to rest on Shabbat ... And the fact that it is prohibited for a Jew to tell a non-Jew "do such and such for me", this is because of the approbation of "and finding of your objects and speaking of your speech (Is. 58:13, non-Shabbat related activities and speech) " - i.e. speech (about prohibited activities) is prohibited.

... MISHNA: One who was traveling on Shabbat eve and night fell, and Shabbat began while he was still en route, gives his money pouch to a gentile traveling with him. And if there is no gentile with him he places it on the donkey. Once he reached the outer courtyard of the city, where belongings can be securely placed, he takes the vessels that may be moved on Shabbat off the donkey. With regard to the vessels that may not be moved on Shabbat, he unties the ropes that attach his bags to the donkey, and the bags of vessels fall on their own. GEMARA: What is the reason that the Sages permitted him to give his pouch to a gentile? Is it not prohibited for a Jew to ask a gentile to perform a prohibited labor on Shabbat? The Gemara answers: The Sages maintain that a person does not restrain himself when faced with losing his money. If you do not permit him to give his pouch to a gentile, he will come to carry four cubits in a public domain, thereby violating a Torah prohibition. ...

... MISHNA: A person may not hire workers on Shabbat to work for him after Shabbat because even speaking about weekday matters is prohibited on Shabbat. Similarly, a person may not tell another on Shabbat to hire workers for him. One may not even wait for nightfall at the edge of the Shabbat boundary in order to leave the boundary immediately after Shabbat to hire workers for himself or to bring produce from his field. But he may wait for nightfall at the edge of the Shabbat boundary in order to guard his produce that is outside the Shabbat boundary, and he may then bring produce back in his hand, since he did not initially intend to wait at the edge of the boundary for this purpose. Abba Shaul stated a general principle: With regard to anything that I am permitted to discuss on Shabbat, I am permitted to wait for nightfall at the edge of the Shabbat boundary for its sake. GEMARA: This is obvious. What is the difference between him and another? Rav Pappa said: Another is referring to a gentile. Rav Ashi strongly objects to this: telling a gentile to do something that is prohibited for a Jew on Shabbat violates a rabbinic prohibition. ...

... A certain baby whose warm water, which had been prepared for his Shabbat circumcision, spilled. Rabba said to them: Let them bring warm water for him from my house. Abaye said to him: But we did not establish an eiruv in the courtyard, so it is prohibited to carry the water. Rabba said to him: Let us rely on the merging of alleyways, which may serve in place of a joining of courtyards in pressing circumstances such as these. Abaye said to him: But we did not establish a merging of alleyways either. Rabba replied: If so, let them instruct a gentile to bring the warm water for him, even though it is generally prohibited to instruct a gentile to perform labor for a Jew that involves a desecration of Shabbat. Abaye said: I wanted to raise an objection against the Master, Rabba, but Rav Yosef would not let me do so, as Rav Yosef said that Rav Kahana said: When we were in Rav Yehuda’s house, he would say to us when we were presented with a halakhic difficulty: With regard to a Torah law, we first raise objections and then we perform an act, i.e., if someone has an objection to a proposed action, we must first clarify the matter and only then may we proceed. However, with regard to rabbinic laws, we first perform an act and then we raise objections. Afterward, when they had brought the water, Rav Yosef said to Abaye: What objection did you wish to raise against the Master, Rabba? He said to him: As it was taught in a baraita: Sprinkling the water of purification on an impure person on Shabbat is not prohibited by Torah law; rather, it is only a rabbinic decree to enhance the character of Shabbat as a day of rest. And telling a gentile to perform a Shabbat labor on behalf of a Jew is likewise only a rabbinic decree.

(68.) Just as sprinkling the water of purification is prohibited by rabbinic decree and does not override Shabbat, even for the purpose of a mitzva, so too, telling a gentile to perform a prohibited labor Shabbat is prohibited by rabbinic decree and does not override Shabbat. How, then, could Rabba suggest that they instruct a gentile and thus transgress a rabbinic decree? Rav Yosef said to him: But do you not differentiate between a rabbinic decree that involves an action and a rabbinic decree that does not involve an action? As the Master, Rabba, did not say to the gentile: Go and heat water on Shabbat, but only told him to transfer something from one domain to another, which does not involve an action and is therefore less severe. ...

(8) If a gentile kindled a lamp on Shabbat for his own purposes, a Jew also uses its light; and if the gentile kindled it for a Jew, the Sages prohibited to utilize its light. Similarly, if a gentile drew water from a well in the public domain to give his animal to drink, a Jew gives his own animal to drink after him from the same water; and if he drew the water initially for the benefit of a Jew, it is prohibited for a Jew to give his animal to drink from that water. Similarly, if a gentile made a ramp on Shabbat to disembark from a ship, a Jew disembarks after him; and if he made the ramp for a Jew, it is prohibited. There was an incident in which Rabban Gamliel and the Elders were traveling on a ship and a gentile made a ramp on Shabbat in order to disembark from the ship on it; and Rabban Gamliel and the Elders disembarked on it as well.

(1) It is forbidden to say to a gentile to do labor for us on Shabbat even though he was not commanded regarding Shabbat and even though he said to him [to do the labor] before Shabbat and even though there is no need for this labor other than [until] after Shabbat. And this matter is forbidden rabbinically (literally, from the words of the scribes) so that Shabbat will not be light in their eyes and they will come to do [forbidden work] themselves.

(9) If, through forgetfulness, the knife had not been brought on the day before the Sabbath, a non-Israelite is directed to bring it,—provided that he does not carry it through the public thoroughfare. The general principle may be stated as follows: Whatever we are forbidden to do by Rabbinic ordinance, as a precaution to prevent Sabbath violation, we may direct a gentile to do, to enable us to fulfill a religious precept at the proper time. But whatever is forbidden to be done by us on the Sabbath because it is work, we may not ask a gentile to do on the Sabbath.

(1) 1. The Laws of Shabbat as it relates to Speech, 22 Seifim: “Ve’daber davar” (teaches us) that one’s manner of speech on Shabbos must not be the same as one’s manner of speech on a weekday. Therefore, it is prohibited to say 'I will do such and such tomorrow' or 'I will purchase this and this merchandise tomorrow'. Even idle talk should be curbed. RAMA: People who enjoy hearing stories or the latest news may speak these things on Shabbos but one who does not enjoy them may not speak them for the sake of giving pleasure to someone else.

(2) 2. It is prohibited to hire workers or to ask a Gentile to hire workers on Shabbos, even if the Jew only requires the work to be done after Shabbos. This is because everything that one is forbidden to do it is forbidden to tell a Gentile to do. It is also prohibited to ask a Gentile before Shabbos to do something on Shabbos. Nevertheless one is permitted to say to him after Shabbos “why did you not do so and so last Shabbos”, even though he will understand that one wishes he should do that particular Melacha next Shabbos.

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(5) 5. One may instruct a Gentile to do an action that is not a Melacha but which is prohibited on account of a rabbinical prohibition, provided that it is needed in a case of minor illness, or it is greatly needed, or for the sake of a Mitzvah. For example, a Jew may instruct a Gentile to climb a tree to bring down a Shofar needed to blow for the sake of a Mitzvah, or to bring water through a yard that was not included in an Eiruv in order to wash someone suffering. There are those who prohibit it. RAMA: Further in Siman 686 the Mechaber ruled that it is permitted, and see above in Siman 276 that there are those who permit it even for a Melacha de’Oraissa (work forbidden Biblically).

...(16) 16. One may not read on Shabbos secular books of phrases and parables, books of passion (such as Emanuel) and war books. One may not read them during the week as well because it is a “sitting of scoffers” and because one is “removing Hashem from one’s mind”. Books of passion have an extra prohibition of arousing one’s evil inclination, and therefore the authors, the duplicators and of course the publishers cause the masses to sin. RAMA: It is noteworthy that it is only prohibited to read secular writings and war books when they are written in foreign languages, but when written in Lashon Hakodesh it is permitted. That is what I see from Tosefos in Perek Kol Kisvei (Shabbos 116b), and people are accustomed to being lenient with this.

(17) 17. Anything other than Torah may not be learned on Shabbos and Yom Tov, and even books on humanities are prohibited; yet there are those that permit it. According to their opinion one may study the astrolabe on Shabbos (and also handle it, as written in Siman 308:50).

(31) 31. "It is forbidden to hint." And so similarly it is prohibited to say something such that he [the idolater non-Jew] will thereby understand that he should perform a prohibited act. (Rakna"t Section 99) And thus it is prohibited to tell the idolater non-Jew "wipe your nose" such that he thereby understand that he should remove the soot from the head of the lamp, for specifically to say to him something by which he will understand that he should perform the act after Shabbat is permitted as written in subsection 7. But if the non-Jew does it on Shabbat, it is prohibited -- for even if the non-Jew performs labor on his own for the sake of a Jew, it is prohibited to benefit from it (the labor), as is written in Section 325; all the more so to hint to him, as against the Bach (look there), and look at what is written in subsection 14 in the name of Rm"m, for there we don't prohibit it because it was asked of an idolater non-Jew but rather that he told him that he can't read it.

... MISHNA: If a gentile kindled a lamp on Shabbat for his own purposes, a Jew also uses its light; and if the gentile kindled it for a Jew, the Sages prohibited to utilize its light. Similarly, if a gentile drew water from a well in the public domain to give his animal to drink, a Jew gives his own animal to drink after him from the same water; and if he drew the water initially for the benefit of a Jew, it is prohibited. If a gentile made a ramp on Shabbat to disembark from a ship, a Jew disembarks after him; and if he made the ramp for a Jew, it is prohibited. There was an incident in which Rabban Gamliel and the Elders were traveling on a ship and a gentile made a ramp on Shabbat in order to disembark from the ship on it; and Rabban Gamliel and the Elders disembarked on it as well. GEMARA: And it was necessary to teach this halakha in all these cases. As, had it taught us only the halakha with regard to a lamp, I would have said that this is the halakha because the light of a lamp for one is the light of a lamp for one hundred people. However, with regard to water, there is room to issue a decree against benefitting from the gentile’s efforts, lest one come to increase the amount of water he draws for a Jew, even without stating that intention. The Gemara asks: And why do I need the case of the ramp? It taught us the incident involving Rabban Gamliel and the Elders to indicate that they followed this ruling in practice. ...

(4) 4. If there is a lit candle in a Jew’s house and a Gentile comes and lights another one, it is permitted to make use of its light as long as the first candle is burning, but after the first candle has gone out, it is forbidden to make use of the second candle. Also, if he added oil to an already burning lamp, it is permitted to make use of the light until the original oil has depleted, after that it is forbidden. RAMA: It is permitted to reproach a Gentile who is about to light a candle or add oil. (Tur)