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Share(ד) זֶה בָּא בְחָבִיתוֹ שֶׁל יַיִן וְזֶה בָּא בְכַדּוֹ שֶׁל דְּבַשׁ. נִסְדְּקָה חָבִית שֶׁל דְּבַשׁ, וְשָׁפַךְ זֶה אֶת יֵינוֹ וְהִצִּיל אֶת הַדְּבַשׁ לְתוֹכוֹ, אֵין לוֹ אֶלָּא שְׂכָרוֹ. וְאִם אָמַר, אַצִּיל אֶת שֶׁלְּךָ וְאַתָּה נוֹתֵן לִי דְּמֵי שֶׁלִּי, חַיָּב לִתֵּן לוֹ. שָׁטַף נָהָר חֲמוֹרוֹ וַחֲמוֹר חֲבֵרוֹ, שֶׁלּוֹ יָפֶה מָנֶה וְשֶׁל חֲבֵרוֹ מָאתַיִם, הִנִּיחַ זֶה אֶת שֶׁלּוֹ וְהִצִּיל אֶת שֶׁל חֲבֵרוֹ, אֵין לוֹ אֶלָּא שְׂכָרוֹ. וְאִם אָמַר לוֹ, אֲנִי אַצִּיל אֶת שֶׁלְּךָ וְאַתָּה נוֹתֵן לִי אֶת שֶׁלִּי, חַיָּב לִתֵּן לוֹ:
(4) If one came with his jar of wine and the other came with his jug of honey and the jug of honey cracked, and the other poured out his wine and saved the honey [by receiving it] into his jar, he can claim no more than his wages. But if he had said, “I will save what is yours and you will pay me the value of mine,” [the owner of the honey] is liable to pay him back. If a flood swept away a man’s donkey and his fellow’s donkey, and his own was worth 100 [zuz] and his fellow’s was worth 200 [zuz], and he left his own and saved that of his fellow, he can claim no more than his wages. But if he had said, “I will save what is yours and you will pay me the value of mine,” he is liable to pay him back.
The reason we rule that in a case where one who was wrongfully imprisoned escaped and came to a river, and then told the boatman that he would pay him a dinar to bring him across, that the boatman only receives a nominal fee for leaving his regular work, a fee known as an “sekhar betala” (and not the agreed upon dinar), is because the boatman is anyway obligated to rescue the fleeing prisoner based on the mitzvah of hashavat ha-aveida (returning a lost article, including returning a person’s well being to them). Furthermore, according to this, doctors should only be paid the fee for their idleness, however, this does not make sense…but nevertheless it is the law to not charge high prices in situations of great need. In the case of doctors and his fees, one is obligated to pay him what has been agreed upon. Even though the doctor has the mitzvah to heal, the boatman also has the mitzvah to rescue (and there are situations where he must be paid the agreed upon price also, see Bava Kama 116)...We conclude that any positive mitzvah that devolves upon a specific person as well as upon everyone else, if the opportunity arrives for a specific person to do it and he will only perform it for a fee, we do not prevent him and he is still fulfilling a mitzvah. This is unlike charging interest, which may be prosecuted, since regarding this matter the Torah states "Your brother shall surely live with you…”
(ד) השוכר את הפועלים לשמור זרעים או דבר אחר אינו נותן לו שכר שבת לפיכך אין אחריות שבת עליו היה שכיר שבת שכיר חדש שכיר שנה שכיר שבוע נותן לו שכר שבת לפיכך אחריות שבת עליו ולא יאמר לו תן לי של שבת אלא יאמר לו תן לי שכר השבוע או החדש (ואם שכרו לחדש והתנה עמו לשלם לו כל יום כך וכך מקרי שכיר יום) (ר"ן סוף פ' אע"פ) או יאמר לו תן לי שכר עשרה ימים:
(ה) אסור להשכיר חזנים להתפלל בשבת ויש מי שמתיר: הגה ואם שכרו לשנה או לחדש לכולי עלמא שרי (ד"ע):
(ו) חפצי שמים מותר לדבר בהם כגון חשבונות של מצוה ולפסוק צדקה ולפקח על עסקי רבים ולשדך התינוק ליארוס וללמדו ספר או אומנות ודוקא לדבר אם רוצה להשתכר אבל לשכרו ולהזכיר לו סכום מעות אסור. הגה י"א דבמקום שנוהגין ליתן לקורא בתורה מי שבירך ונודר לצדקה או לחזן דאסור בשבת לפסוק כמה יתן (א"ז) והמנהג להקל דהא מותר לפסוק צדקה:
(4) 4. A worker who is hired to watch over seeds or anything else may not be paid for Shabbat and therefore he is not liable for any losses incurred on Shabbat. If he is hired for the week, the month, the year or for a seven year stretch, he may be paid for the Shabbat and thus he is liable for losses incurred on Shabbat. He must not say “pay me for Shabbat”, rather he must say “pay me for the week or for the month” (and if he was hired for a month but the agreement was that he will be paid per day’s work, he is called a day worker) (R"an) or he should say “pay me for ten days work”.
(5) 5. It is prohibited to hire Chazanim to pray on Shabbat and there are those who permit it. RAMA: If he is hired for the year or for the month everyone permits it.
(6) 6. One may discuss Mitzvah matters such as estimating the costs of a Mitzvah, pledge money to charity, supervise the needs of the community, discuss matchmaking for children, (hiring a teacher to) teach them books and a trade. One may only ask if he is willing to be hired but it is prohibited to hire him or discuss a price. RAMA: Some say that in places where the one who reads the Torah offers a Mi She’beirach and pledges charity, it is forbidden to state the amount he intends to give, (Or Zaruah) but the custom is to be lenient because one may pledge charity.
(ד) אחר תוקע ולא שליח צבור כדי שלא יתבלבל ואם הוא מובטח שחוזר לתפלתו רשאי לתקוע: הגה ודוקא תקיעות שעל סדר התפלה אסור לשליח צבור לתקוע אבל תקיעות שתוקעין מיושב דהיינו קודם שמתפללין מוסף מותר לשליח צבור לתקוע (כל בו) ואם אין השליח צבור תוקע מיושב ראוי שאותו התוקע יתקע גם כן על סדר הברכות כי המתחיל במצוה אומרים לו גמור (רמב"ם וא"ח) נוהגין להקרות לפני התוקע סדר התקיעות מלה במלה כדי שלא יטעה ונכון הוא:
(ה) הנוטל שכר לתקוע שופר בר"ה או כדי להתפלל או לתרגם בשבתו' וי"ט אינו רואה מאותו שכר סימן ברכה:
4. Someone other than the Shaliah Tzibur should sound the shofar so that he does not become confused, but if it assured that he will return to the tefillah, it is appropriate for him sound the shofar. RAMA: Specifically regarding the shofar blasts during the order of tefillah, it is forbidden for the Shaliah Tzibur to sound the shofar, but the shofar blasts that he sounds while seated, which are before people's praying Musaf, it is permitted for the Shaliah Tzibur to sound the Shofar (Kol Bo). If the Shaliah Tzibur does not sound the shofar during the seated portion, it is fitting that the one who did sound the shofar will also do so upon the order of the blessings, because to someone who begins a mitzvah, we say, "complete it!" (Rambam and Orach Chayim). We have the custom of announcing before the shofar sounder, the order of blasts, word for word so he does not make a mistake, and this is correct to do.
5. One who takes a fee for sounding the shofar on Rosh HaShana or for praying, or for translating on Shabbat or Yom Tov, this person will not see any blessing from that fee.
