Beracha on Chocolate-Covered Raisins and Nuts

Question: What beracha does one recite on chocolate-covered nuts and raisins?

Answer: The Shaarei Teshuva (202:19) states that one says shehakol before consuming chocolate. However, R’ Gavriel Krausz (Mekor Haberacha 21) clarifies that in those times, chocolate was only available in liquid form as a beverage, not in a solid state. R’ Shlomo Zalman Auerbach (Minchas Shlomo 1:91:2) compares chocolate to finely ground spices. While these spices are no longer identifiable, their beracha remains the same. Similarly, one recites haeitz on chocolate, even if it contains more sugar than cocoa bean (see Mishna Berura 202:76, 203:12). R’ Gavriel Krausz writes that while the correct beracha appears to be haeitz, the prevailing minhag is nevertheless to recite shehakol (see Shevet Halevi 7:27; Teshuvos Vehanhagos 1:187).

The Shulchan Aruch (OC 212:1) rules that when eating a mixture with a distinct ikar (primary) and tafel (secondary) component, one recites the beracha only on the ikar. R’ Moshe Feinstein (Igros Moshe OC 4:43) contends that this determination is subjective.

When one enjoys multiple components equally, there is a machlokes regarding which beracha to recite. R' Moshe Feinstein (Igros Moshe OC 3:31) elucidates that while the general principle is to recite the beracha on the ikar, in this instance neither the raisin nor the chocolate can be deemed tafel in relation to the other. As such, one would ideally need to recite both shehakol and haeitz (ideally over other raisins, etc). Alternatively, one should say shehakol first while intending not to cover the raisin or nut. When one gets to the nut or raisin, one would then say haeitz.

However, R’ Gavriel Krausz (ibid., 22) cites the Mishna Berura (204:51) which states that one recites haeitz on sugar-coated almonds. Since the beracha on chocolate should be haeitz, one need only recite ha'etz on chocolate-covered nuts and raisins as well.

Nonetheless, R’ Shlomo Zalman Auerbach (quoted in The Halachos of Brochos 22:n61) writes that if one can ascertain the majority ingredient, the beracha follows that component. Otherwise, one recites shehakol according to the rules of safek (see Shulchan Aruch 204:13, Rema 202:18).

In conclusion, if one lacks a distinct preference between the chocolate and the filling and each is a similar size, the ideal is to make two separate berachos. Otherwise, shehakol should be recited.

Kiddush in Shul

The Gemara (Pesachim 100b) writes that the Chazan recites Kiddush in Shul on Friday night for the guests who would stay in the Shul. As nowadays, guests don’t typically eat their Shabbos meals in the Shul, the Tur (OC 269) writes that this custom no longer applies. Rambam (Shut Harambam 37) however, writes that although the reasoning may no longer apply, we shouldn’t abandon a takana of the Rabbis. The Beis Yosef (OC 269) quotes a few Rishonim who defend the practice, yet paskens like the Tur that one shouldn’t. The Tashbetz (quoted by his sons in Shut Yachin Uboaz 1:118) held that one shouldn’t even answer Amen to Kiddush in Shul as there is a safek of a bracha levatala.

Nonetheless, the Mishna Berura (269:5) writes that the accepted minhag is for the Chazan to recite it. R’ Ovadia Yosef (Yalkut Yosef 269:2) writes that a Shul that doesn’t usually say it should change their custom if there is anyone in Shul that won’t otherwise say Kiddush. The Shulchan Aruch writes that as he is not going to eat immediately after (Kiddush B’makom Seuda), the Chazan should give the wine to a child. If there is no child present, the Chazan should drink at least a Revi’is, say a Bracha Achrona, and have intent to fulfill the mitzvah of Kiddush. This does not prevent him from later making Kiddush again at home (Mishna Berura 269:1, Yabia Omer 1:15).

The pre-war minhag in Finland was always to recite Kiddush, though as wine was scarce during the war, they stopped this practice. The Chief Rabbi asked R’ Yechiel Yaakov Weinberg whether he should reinstate this minhag. He was reluctant to do so based on the Beis Yosef. R’ Weinberg replied (Seridei Aish 2:157) that the Shul should begin doing so again as it adds grace and beauty of holiness to the start of Shabbos. Additionally, it may inspire others who wouldn’t otherwise make Kiddush, to do so when they return home.

Making Aliya

While Rambam (Melachim 5:12) writes that it is forbidden to leave Eretz Yisrael, nonetheless he does not include it in his list of 613 Mitzvos. Some explain that Rambam only holds that this Mitzva is Derabanan, while others (Megilas Esther) hold that this Mitzva applied specifically when Yehoshua conquered the land.

Ramban (Hasagos HaRamban 4, Bemidbar 35:53) disagrees with Rambam, and writes that certainly living in Eretz Yisrael is a Mitzva today. The Pischei Teshuva (EH 75:6) paskens like Ramban, and quoting the Sifrei (Re’eh 28), writes that the Mitzva to move to Eretz Yisrael is equal to all other Mitzvos. (See Igros Chazon Ish, 1:175 and Yechave Daas 4:49)

R’ Moshe Feinstein (Igros Moshe EH 1:102) wrote that while most authorities agree with Ramban, it is a Mitzva Kiyumis rather than a Mitzva Chiyuvis, optional (like tzitzis) rather than obligatory. While Rambam writes that one mustn’t leave Israel, he doesn’t write that one must move there. R’ Moshe quotes Rabbenu Chaim Cohen (Tosafos Kesubos 110b) who defended the practice of those who didn’t make aliya, as moving to Israel was considered dangerous.

Amazingly, the Pischei Teshuva quotes the Maharit (Shut 28) who writes that this opinion was mistakenly inserted into Tosafos by a student. Since when did a Mitzva stop being applicable simply because it is difficult to observe?!

R' Avraham Borenstein of Sochachov (Avnei Nezer 2:454) writes that R’ Chaim Cohen’s reasoning is no longer applicable. In spite of the potential difficulties, this is a Mitzva like no other. Furthermore, living in Eretz Yisrael enables one to fulfil so many other Mitzvos. (See Tzitz Eliezer 7:48:12)

While there are factors that may prevent one from making Aliya, one certainly fulfils a Mitzva (according to most Poskim) in doing so. We must bear in mind, too, the words of the Chasam Sofer (Derashos 1p18), The ideal way to observe Torah and Mitzvos is specifically in the land of Israel.

Kiddush Levana

Question: When’s the best time to recite Kiddush Levana?

Answer: According to Rabbeinu Yona (Berachos 21a) one must wait two or three days after the molad, when the moon has begun to show a little light, before one can recite kiddush levana. While the Beis Yosef (OC 426) writes that for Kabbalistic reasons one should not recite kiddush levana until seven days have passed, the Mishna Berura (426:20; Shaar Hatziyun 426:18) writes that most acharonim disagree and hold that one may recite it after the third day.

The Shulchan Aruch (OC 426:2) follows the teaching of Maseches Sofrim (19:10) that one must only recite kiddush levana on motzaei Shabbos while one is still dressed in their Shabbos best. The Rema concurs, but adds that if one did not manage to recite kiddush levana on motzaei Shabbos, they should don their Shabbos clothes before reciting it during the week. Nonetheless, the Mishna Berura (ibid.) notes that many acharonim including the Vilna Gaon maintained that one should not push the mitzva off, especially in cloudy weather when it can be difficult to see the moon.

The Shulchan Aruch (OC 426:3) writes that one can recite kiddush levana up until the sixteenth day since the molad. He quotes the Maharil (19) who defines this time more accurately as half of a lunar cycle: fourteen days, eighteen hours, and twenty-two minutes.

While kiddush levana should not be recited on Shabbos or Yom Tov (Shavuos) for Kabbalistic reasons, the Mishna Berura (426:12) allows one to do so if it is the last possible opportunity.

In conclusion, one can begin to recite kiddush levana from the third day following the molad. One has up until the sixteenth day to say it. While it is preferable to say kiddush levana on motzaei Shabbos, one should not wait if one has an earlier opportunity. Ideally, one should not recite kiddush levana on Shabbos.