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Beit Midrash
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- A Gate to the Din
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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!
Various Rabbis
Various Rabbis including those of of Yeshivat Bet El, such as Rabbi Chaim Katz, Rabbi Binyamin Bamberger and Rabbi Yitzchak Greenblat and others.
Moreshet Shaul Moreshet Shaul: A Crown and its Scepter – part II
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 294-5
Rabbis in Midrash
Lessons
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Chukat "HOW ENTEBBE STOLE THE BICENTENNIAL
The Difference Between Historic & Eternal"
As we approach America's 250th birthday, it's worth remembering her 200th Bicentennial birthday, on Jul. 4th 1976, when Israel "stole the show" by shocking the world & miraculously saving 101 hostages in a foreign continent. As Pres. As Pres. Trump decides which countries get priority in his new Middle-East, it's worth reminding him of the difference between historic events and eternally historic ones. This obviously connects with this week's parsha, as well!
Kuzari -Rabbi Ari Shvat Kuzari class 6 - The Parable of the King of India
The advantages of testimony over circumstantial evidence or philosophical speculation.
Kuzari -Rabbi Ari Shvat Kuzari class 5- "Proofs of G-d"
This may be the most important class of the entire book, where we finally get to the Jewish proof of the existence of G-d and truth of the Torah. We should follow His own direction where He tells us how to get to Him: through the Nation of Israel: Jewish history, Jewish prophets (and today, prophecies fulfilled), and national reward & punishment towards Am Yisrael.
Ein Aya One Humanity, One Creator, One Jerusalem
Rav Kook innovatively and beautifully explains this aggadeta where our sages say that after Jerusalem was destroyed her cinnamon fragrance is only found locked in a particular kingdom's treasury.
Shlach Lecha "Why So Many Don't Make Aliya?" - Parshat Shlach
This short article deals with the weird phenomena that every single time Am Yisrael is meant to enter the Land of Israel, throughout the Tanach, 2nd Temple and until today, they "chicken out" and look for excuses. What's the problem with this mitzvah that proves so challenging. The article, based on sources, suggests that the difficulties of Eretz Yisrael is precisely her secret and beauty!
Kuzari -Rabbi Ari Shvat Kuzari class 4
The class deals with Islam and how the Muslim tries convincing the King of the Khazars, and why he was also rejected.
Beha'alotcha JEWISH STATE= GUIDE TO G-DLINESS & SELFLESSNESS
A Jewish State not only is a good idea, but educates us towards selflessness, altruism and G-dliness in our daily lives.
Ein Aya In Zion Even the Smoke of the Bark is Sweet
Just as Jewish nationalism is different from others, so too our capitol of Jerusalem is totally different than other national capitols. Rav Kook beautifully explains the passage in the Talmud that the trees of Yerushalayim were cinnamon trees.
