Dose of Halacha

Question: I usually see some people read parshas zachor quietly along with the baal korei . Is this ideal? Answer: The Mishna Berura (146:15) writes that there is a machlokes as to whether the tzibbur should normally read along with the baal korei. According to the Shelah and Gra, one should follow without reading, while the Mateh Moshe writes that by reading along quietly one will be able to concentrate better. The Shulchan Aruch (OC 141:2) writes that the one called up to the Torah must read along as otherwise he would be saying his berachos levatala . The Taz (OC 141:2) challenges why the one receiving the aliya can’t say the beracha on the baal korei’s behalf as we have a rule (Gemara Berachos 21b; Sukka 38b) shomea keoneh, that one can fulfil one’s obligation by listening. Thus, the Gra (OC 139:3) disagrees, writing that the one called up for his aliya should not read along quietly. R’ Moshe Sternbuch ( Teshuvos Vehanhagos 1:399) writes, however, that we pasken lik...

Question: We accidentally took out a Sefer Torah that was not rolled to the correct place. Should we have returned it to the aron hakodesh and swapped it for the correct one, or should we have rolled it to the correct place? Answer: The Gemara (Yoma 70a) teaches that although one should not ordinarily recite pesukim from the Torah by heart, the Kohen Gadol would do so in order to avoid tircha detzibbura , an undue burden on the congregation while the Sefer Torah was being rolled (see Mishna Berura 49:3). Accordingly, Rambam (Tefilla 12:23) and the Shulchan Aruch (OC 144:3) rule that one should not roll a Sefer Torah during kerias hatorah . For this reason, when the maftir is from a different sidra , it is preferable to take out a second Sefer Torah rather than rolling the first. R’ Ovadia Yosef (Yabia Omer OC 8:15:4) cites numerous poskim who prohibit returning a Sefer Torah to the Aron Hakodesh once it has been removed, as this may lead people to mistakenly assume that it...

Question: I recently visited Israel and saw hechsherim on so many non-food products, even some bath products . Does it matter if body soap is made from non-kosher ingredients? Answer: Rambam (Maachalos Asuros 8:15) writes that while one isn’t allowed to eat non-kosher fats, one is allowed to have other forms of benefit from them. The Beis Yosef (YD 117; 123) writes that there is a machlokes as to whether one may rub non-kosher fats into their skin. As the Mishna (Shabbos 86a) teaches us that anointing oneself on Yom Kippur is akin to drinking, the Orchos Chaim holds that one mustn’t anoint oneself with such fats. The Rashba, however, holds that one may do so. Following this, the Taz ( YD 117:4) writes that one may only anoint oneself with such fats for medical reasons, etc. (See Kaf Hachaim YD 117:15). The Biur Halacha (326:10) quotes the Vilna Gaon ( OC 326:10) who sides with the Taz though writes that the minhag is to allow using non-kosher soap. Tosafos (Yoma 77a; Nidd...

Question: Is it permissible to use Post-it notes as bookmarks on Shabbos? Answer: The Rema (OC 317:3) writes that while one is technically allowed to open temporary stitching that ties clothes together, one shouldn’t do so in front of one ignorant of hilchos Shabbos (See Beis Yosef OC 317: 8 ; Shemiras Shabbos Kehilchasa 15:n209). The Mishna Berura (317:21) writes that there is a machlokes as to what is considered temporary. According to the Taz, it is only considered temporary if it will be undone that day while the Levush holds that if it is sewn by a manufacturer and undone by the customer when he takes it home then that qualifies as temporary. R’ Yehoshua Neuwirth (Shemiras Shabbos Kehilchasa 9:n55) notes that we pasken like the Levush. Thus, one may remove clothing tags on Shabbos (ibid. 15:63). Rambam (Shabbos 10:11) and the Shulchan Aruch (OC 340:14) write that sticking two pieces of leather or paper together is a toldah of tofer, sewing. Thus, R’ Yitzchak Yaakov W...