Read Along Parshas Zachor

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 like the Shulchan Aruch, and one called up for an aliya must read along.

As listening to parshas zachor is mideoraisa, there is a machlokes as to whether this applies.

R’ Chaim Elazar Shapira (Minchas Elazar 2:1:10) writes that as there is a mitzva mideoraisa to remember amalek, everyone should read along parshas zachor quietly with the baal korei rather than relying on shomea keoneh.

R’ Ovadia Yosef (Yechave Daas 3:53), however, quotes the Pri Chadash (OC 67:1) and the Netziv (Meshiv Davar OC 47:128) who maintain that the tzibbur should follow along quietly (See Piskei Teshuvos 685:7).

This is so important that according to some poskim even the one called up for the aliya of parshas zachor should remain silent. Thus, R’ Ephraim Greenblatt (Rivevos Epraim 7:344) writes that when R’ Moshe Feinstein was called up for parshas zachor, he would listen quietly to the baal korei. R’ Moshe Sternbuch explains that the reason for reading parshas zachor is different to the regular leining where the reason is for the tzibbur to hear the parsha. Thus, while according to the Shulchan Aruch, remaining quiet would usually constitute a beracha levatala, here it wouldn’t, as he is being yotze with shomea keoneh just like everybody else.

Nonetheless, R’ Ephraim Greenblatt (Rivevos Ephraim 1:447) writes that it is ideal for the one who is called up to read along quietly with the ball korei.

In conclusion, the tzibbur should be quiet while parshas zachor is being read. In some shuls even the one receiving the aliya doesn’t read along with the baal korei.

Returning a Sefer Torah

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 is pasul. Such an action is therefore considered disrespectful to the Sefer Torah (see Kitzur Shulchan Aruch 78:10).

The Kaf Hachaim (OC 144:13) and R’ Moshe Feinstein (Igros Moshe OC 2:37) discuss whether a Sefer Torah that was mistakenly taken out and is rolled to the wrong place may be returned. On one hand, there is a concern for the kavod of the Sefer Torah, while on the other, there is the need to avoid tircha detzibbura. The Kaf Hachaim concludes that it must not be returned. However, R’ Moshe writes that while it is preferable to roll it, the congregation may decide whether to roll it or return it to the Aron Hakodesh and take out another one.

In conclusion, if a Sefer Torah is mistakenly removed but is not rolled to the correct place, the preferred course of action is to roll it to the correct place. However, if doing so would cause a significant delay, it is permissible to return it and take out the correct one instead.

Kosher Soap

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; Nidda 32a), however, disagrees, writing that this comparison only applies to oils though not to fats. As such, soap made from fats such as tallow wouldn’t be problematic. Furthermore, the comparison of anointing to drinking primarily applies to Yom Kippur and teruma.

Based on this, R’ Moshe Feinstein (Igros Moshe OC 3:62) writes that one can use medicinal creams on Pesach even though they contain chametz alcohol.

The Aruch Hashulchan (YD 117:29), Kaf Hachaim (YD 117:14; 17) and R’ Ovadia Yosef (Yechave Daas 4:43) write that since our soap is not at all edible, it poses no issue whatsoever.

In conclusion, one can use body soap even if one knows that it contains non-kosher ingredients.

Post It Notes on Shabbos

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 Weiss (Minchas Yitzchak 5:39:2; 9:41) writes that one would only be allowed to undo threads or remove something sticky that was tied or stuck on for very temporary use. This would include anything that is supposed to remain stuck until the consumer wants to unstick it. Thus, it would seem that he would forbid using Post-it notes on Shabbos.

Nonetheless, R’ Eliezer Waldenberg (Tzitz Eliezer 16:6:4) and R’ Ovadia Yosef (Yechave Daas 6:24) disagree, writing that such sticking like the backing on plasters is designed to be temporary and removed immediately before use. The Magen Avraham (OC 340:18) writes that one may separate two pages that had accidentally gotten stuck together with wax as it wasn’t done to last. Thus, while one would not be able to stick a regular sticker onto paper on Shabbos, one would be able to use Post-it notes.

Likewise, R’ Moshe Stern (Baer Moshe 1:36; 2:29:2) demonstrates that the issur of tefira is specifically using something to connect two other things together, and wouldn’t apply to plasters, etc. (See Igros Moshe OC 2:84).

Similarly, the Aruch Hashulchan (OC 317:18) writes that the difference between tying and stitching is that knots can be untied and tied again whereas items that are sewn or glued together. As Post-it notes are so easily moved, it would seem that they do not come under this category of tofer.

R’ Yisroel Dovid Harfenes (Nishmas Shabbos 7:206) writes that especially as such notes are designed to be disposable and moved regularly, there is no prohibition in using them as bookmarks.

In conclusion, one may use Post-it notes as bookmarks on Shabbos.