Yeshiva
Beit Midrash
- Sections
- Chemdat Yamim
- P'ninat Mishpat
An agreement made in public (with three members of the community present) does not even need a kinyan to make it binding (Mordechai, Bava Metzia). The Netivot (333) asks why this concept is not found broadly and reasons that it applies only regarding matters of mitzvot. The Mordechai is discussing a Torah teacher, and the Rama (Shut 50) applies it to the appointment of a community rabbi. We can similarly apply it to one who is writing a sefer Torah on behalf of a chevra. While the Mordechai mentions the involvement of the seven leaders of the community, it appears that their involvement is not a necessity in this regard. In any case, since we are discussing an association within the community, it is likely that its gabbaim have the status of the seven leaders of the community.
Another reason not to allow the switching of sofrim is that the Shach (Yoreh Deah 280:9) rules that if there is a need to redo part of a sefer Torah, efforts should be made to have the original sofer do it because a sefer Torah with different handwritings is less respectable. How then can the gabbaim willingly initiate a change which the Shach considers to be regrettable?
The main point, though, is that in general, once a worker starts a set job, he cannot be removed without due cause. The new gabbaim are bound by the commitments of the previous ones. Additionally, the sofer continued writing during the tenure of the second set of gabbaim. One should not claim that since the unit discussed was a yeri’ah, they can discontinue his employment between yeri’ot, because the normal unit for a sefer Torah is a whole sefer (see Shach ibid.). Yeriot were mentioned in the context of providing partial compensation to the sofer without having to wait until the completion of the whole sefer.
Regarding the complaint that the sofer used patches, in violation of instructions, on one level we can say that since the sofer presented many yeri’ot to the chevra and no one had complained, they accepted the quality of his work. It is admittedly not clear if we should assume they relinquished their right to complain when they received them without complaint or if the lack of protest is significant only from the time they started using it. However, since the sofer is willing to replace the yeri’ot that have patches, this complaint is not grounds for his removal.
P'ninat Mishpat (835)
Various Rabbis
288 - Disqualifying the Sale of Public Property
289 - Switching the Sofer in the Midst
290 - Competition Between the Licensed and the Not Licensed
Load More
P'ninat Mishpat P'ninat Mishpat: Undoing a Problematic Partnership – part I
based on ruling 84061 of the Eretz Hemdah-Gazit Rabbinical Courts
P'ninat Mishpat P'ninat Mishpat: Multiple Agreements and Parties – part IV
based on final ruling of 80082 of the Eretz Hemdah-Gazit Rabbinical Courts
P'ninat Mishpat P'ninat Mishpat: How Many Dayanim?
based on ruling 84139-1 of the Eretz Hemdah-Gazit Rabbinical Courts
Rabbis in Midrash
Lessons
fast navigation
Various Events FOR WHOM NOT TO VOTE
Rav Zvi Yehuda Kook stressed that Israeli politics is G-dly, so I have no problem answering this common question on a Torani blog. Also, Free-Will is a G-d-given right and obligation, to "destine one's fate" (R. Soloveichik, Kol Dodi Dofek, 67), so I obviously don't tell others how to vote. But once not a few (especially young) have already asked, a couple of personal words from experience and thoughts from chazal & Rav Kook which may be of help to others, mainly for whom NOT to vote.
P'ninat Mishpat Fallout from Failure to Install Elevator – part II
based on ruling 85007 of the Eretz Hemdah-Gazit Rabbinical Courts
