Dose of Halacha

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...

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 ...

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) p askens 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 C...

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 ...

Question: Am I allowed to dispose of divrei Torah sheets such as these? Answer: The Gemara (Makkos 22a) writes that one who destroys one of the sheimos, names of Hashem, has transgressed the negative commandment of You shall not do this to Hashem your God. (Devarim 12:4) Rambam takes this a step further and writes (Yesoidey Hatorah 6:8) that one must never burn or destroy Torah writings (except for those written by a heretic, etc.) The Netziv (Meshiv Davar 1:80) limits this prohibition to materials that were written to last. Thus, one would be allowed to dispose of one’s rough notes. Based on this, R’ Yitzchok Yaakov Weiss (Minchas Yitzchak 1:17) permits disposing of newspapers that contain Divrei Torah. R’  Shmuel  Wosner (Shevet Halevi 5:162) however, writes that they require burial. R’ Moshe Feinstein (Igros Moshe OC 4:39) writes that often too much is printed, especially in school settings, which just compounds the problem. He writes that if the g edolim in Eret...

Question:  Am I allowed to make a sign on my computer on chol hamoed to advertise a shiur ?   Answer: The Mishna (Moed Katan 11a) teaches us that ma’aseh uman (the work of a craftsman) must not be performed on behalf of an individual on chol hamoed . Only ma’aseh hedyot (the work of an ordinary person) that is necessary for that chag is allowed. Rambam (Yom Tov 7:14) writes that personal letters are considered ma’aseh hedyot and so may be written, though the Rema (OC 545:1; 5) adds that one should do so in an unusual manner. Thus, the Magen Avraham (545:21) suggests writing the first line on a slant, while the Mishna Berura (Shaar Hatziun 545:8) writes that one can write in a different script. He emphasises (Biur Halacha 545:1), however, that one should only write when absolutely necessary. R’ Moshe Sternbuch (Moadim Uzmanim 4:301) considers printing to be ma'aseh uman and therefore assur. Nonetheless, the Eshel Avraham (545:7) writes that while using stamps...

Question: I am going on a family outing on Chol Hamoed. Do I need to ensure that I eat in a Sukka? Answer:   The Gemara in Sukka (26a) teaches us that one is exempt from eating and sleeping in a Sukka while travelling because teishvu kaein taduru, one doesn’t alter one’s normal living habits in order to live in a Sukka. Rashi explains that just as during the rest of the year living at home does not prevent one for travelling on a business trip, so too one may make a business trip (over Chol Hamoed). The Shulchan Aruch (OC 640:8) paskens like the Gemara, though the Rema adds that debt collectors travelling to villages which don’t have a Sukka will be blessed if they are particular to return home each night. The Mishna Berura (260:40-45 and Biur Halacha) explains that one should look for a Sukka. If there isn’t one around one doesn’t need to go to the bother of building one just for a night, though should for a longer stay. R’ Moshe Feinstein (Igros Moshe OC 3:93) qualifies ...