1) The Mishnah Berurah (307:15) disagrees with the Kitzur Shulchan Aruch in this case, and rules that if it is not possible to accomplish the job without working on Shabbat, then it is as if he explicitly instructed the non-Jew to work on Shabbat, and is therefore forbidden even if the job was assigned before Friday.

1) There is a principle in Jewish Law called ''Mar'it Ayin'' (lit: visual appearance), which forbids the performance of a permissible act, if a theoretical witness (who knows Jewish law) might mistake it for a forbidden one. In other words, one is not allowed to do something that might lead to someone suspecting one of wrongdoing. In this Halacha, since construction works and farming are open to the public eye, and people are generally aware that the property is owned by a Jew, they might mistakenly assume that the Jew instructed the non-Jew to work for him on Shabbat (rather than arranging it in a permissible manner, which is what actually happened). 2) i.e the non-Jew is being hired as a contractor, an arrangement that would be allowed according to the Halacha if the work wasn't being done in public. 3) The distance a Jew is allowed to walk on Shabbat (2000 cubits) - from all Jewish homes.

ה) המלאכה לא תהא במחובר לקרקע כגון בנין או עבודת השדה אבל עבודת הבנין אסור שיעשה אינו יהודי בשבת אף על פי שהישראל קצץ עמו כל שכר הבנין לגמרי ובשעת דחק גדול יעשה שאלת חכם ואפילו לסתת אבנים ולתקן קורות לצורך בנין אם ידוע שהמה של ישראל והנכרי עושה ברחוב במקום פרהסיא אסור שיעשה בשבת וכן עבודת השדה כגון לחרוש ולקצור וכדומה אפילו אם שכר את האינו יהודי שיעשה כל המלאכה בעד סכום ידוע ואינו שכיר יום אסור אבל אם האינו יהודי נוטל חלק מן התבואה והמנהג הוא כן באותן המקומות שהעובד את האדמה נוטל חלק בתבואה מותר ואם השדה הוא במקום רחוק שאין ישראל דר בתוך תחום שבת ממנו מותר גם בשכירות בסכום ידוע ובלבד שלא יהא האינו יהודי שכיר יום

1) In order to remove the incentive to violate the prohibition of using a non-Jew on Shabbat, the Sages prohibited benefit from an act performed (in one of the ways prohibited by the Sages) by a non-Jew for a Jew . Of the several degrees of benefit, only the highest level, that is, direct and new benefit is prohibited. For example, if a non-Jew turned on the light for a Jew in a dark room, the Jew would not be able to do anything in that room which would have been impossible to do without the light. However, if the non-Jew turned off the light in a bedroom, so that the Jew would be able to sleep, it would be permissible for the Jew to sleep in that room, because the removal of light does not directly enable a person to fall asleep; in other words, ability to sleep is not a direct benefit of the act of turning off a light. Furthermore, if the non-Jew merely turned on extra lights in an already lit room, a Jew may read in that room because he could have read there before, only with greater difficulty; in other words, any benefit that was already available to the Jew to a lesser extent before the non-Jew acted, may be made use of by the Jew, even after the non-Jew acts. 2) There is much disagreement among Halachic authorities as to what the practical application of the law is in this issue (see Mishna Berurah OH 244:19-22).There are certain cases in which the Jew employing the non-Jew would never be able to move into the building, whereas others could move in after waiting the amount of time after Shabbat that the non-Jew worked on Shabbat. There are cases in which nobody at all would be able to move in; there are cases in which even the Jew employing the non-Jew is allowed to make use of the building. In all cases, the owner of the property is allowed to sell it to a non-Jew.