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Case: A community sent a request to the Chatam Sofer to agree with their claim that they could reduce their rabbi’s weekly salary of 20 gold coins after three years on the job. Members of the lay leadership had signed on a contract that the rabbi wrote, which stated that the salary was for as long as he remained. However, they claimed that it was orally agreed that it was only for three years and that people signed without being aware of what the rabbi had written.
Ruling: I can find nothing wrong with the obligation as found in the document. An employment agreement into an open-ended future is valid (see Shach, CM 60:11). The claim that the written word is not true to the agreement is unacceptable. The Rashba writes that even if one who obligates himself with his signature can prove that he is not able to read the document he signed, his signature confirms that which is written, as he can be assisted by others as well. In a case where witnesses sign, we apply the rule that witnesses would not sign unless they knew that the one who obligated himself understood what was written in the document. (There is a difference between the two contexts in that when one signs his own contract, even tangential pieces of information are included in his admission, whereas when witnesses sign, it is only regarding the main topic at hand.) Therefore in this case, not only are the community representatives who signed bound by the document, but even those who did not sign can be assumed to have been consulted by those who signed on their behalf.
Another factor is that there is an assumption that the rabbi would not have the gall to write in a publicly signed document something that contradicts the agreement that had just been made. Also, the fact that for three years there were no complaints about the document is a sign that even those who did not sign did not have complaints about what their colleagues had signed. If they never made themselves aware of what was written in the contract, they are responsible for their own negligence.
The above is true for any employment agreement between a community and its employee. Regarding a rabbi, we can apply the Rambam’s (Shekalim 4:7) ruling that those holding rabbinical positions are to be supported by the community according to their needs, including those of their wife and children, even if the rabbi does not want to accept the money. It appears that the Rambam is hinting at a case where the rabbi’s household grew during his time in office, which might have made him feel it is unfair to raise his salary. Even in that case, the community is responsible to provide for his household as it presently is. Twenty gold coins is a low salary by our time’s standards. Thus, even if there were no contract, I cannot understand how the community would think to lower the rabbi’s salary beneath that rate, when, if anything, it should be raised. This is all the more true when the rabbi is a great scholar and a humble man, who by all measures is deserving of the community’s support. May treating him properly bring good tidings to your community!
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
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Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
