Paying rent on time:
Rent of object: It is an obligation to pay rent for an animal or item on time, and if one delays doing so he transgresses a negative command.
Rent of land/house: Some Poskim rule one who does not pay land related rent on time does not transgress [the prohibition] against delaying payment. [However, other Poskim rule one does transgress the Biblical prohibition of delayed payment even by rentals of land. Practically, some Poskim conclude one may be lenient regarding rental of actual land, however regarding rental of a house one is to be stringent. Others however conclude that one must be stringent in all cases.]
 Admur Sechirus 11; ; Michaber C.M. 339/1; Rambam Sechirus 11/1; Baba Metzia 111a
 The reason: Just as it is a Mitzvah to pay a worker on time, and if one delays payment he transgresses a negative command, as explained above, so too it is a Mitzvah to pay rent for an animal or item on time, and if one delays doing so he transgresses a negative command. This is learned from the verse [Devarim 24/14-15] “Lo Sashok Sechar Ani Vievyon Meiachecha Oi Migercha Asher Beartzecha Bisharecha Biyomo Titen Secharo etc.” What is the meaning of the word “Beartzecha/in your land”, do we not hold that all body dependent Mitzvos apply both in Israel and the Diaspora? Rather, it is coming to teach that all matters [of commerce that are accustomed] in lands must be paid on time. [Admur ibid; Smeh 339/2; Braisa Bava Metzia 111b]
 Admur ibid; Michaber C.M. 339/1; Tur 339
 Rameh [Rav Meir ben Turdos Halevi Abulafia, a Rishon who lived in 1170-1244]
 The reason: As the verse states “Beartzecha/In your land” and not “Arztecha/Your land.” [Admur ibid; Smeh 339/2; Bach 339; Beir Hagoleh]
 Semag Lavim 181; Yireim Mitzvah 263; Toras Kohanim Kedoshim; Biur Hagr”a brought in Shaar Mishpat and Pischeiy Tehsuvah 339/1
 Ketzos Hachoshen 339/1, brought also in Pischeiy Tehsuvah 339/1
The reason: As perhaps a house has the status of an item and not of land [See Rama and Shach 95], and by a Biblical prohibition one needs to be stringent. [Ketzos Hachoshen ibid]
 Shaar Mishpat, brought in Pischeiy Tehsuvah 339/1, that one must suspect for the latter opinion by a Biblcial prohibition; Aruch Hashulchan 339/2 that the main opinion follows the stringent opinion
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