Bedika in Cars - Yechaveh Daat 1:5

In this brief teshuva, Rav Yosef affirms that one is required to do bedikat chametz in his car, just as he is required to check anywhere else in his property where he could logically assume that chametz has been brought. He notes that no new bracha is needed on this bedika, even though there is a lapse in time when one walk to the car. As a concluding note, he mentions that those who drive public buses or planes also have to clean out and check their vehicles.

Bedikat Chametz by flashlight - Yechaveh Daat 1:4

Rav Yosef here deals with what seems to be a fairly straightforward issue - can one use a flashlight or other electric light for bedikat chametz? His initial approach is to show that a flashlight does not constitute an avuka, or torch, as a torch by definition has separated wicks whose flames merge into one, while the various filaments in an electric light (the "wicks") are all combined. Rav Yosef further deals with the issues of whether or not the glass cover over the filaments constitutes a problematic barrier over the light (it does not) and whether an electric light can be called a ner, candle (it can, since it does for Shabbat candles). Rav Yosef therefore concludes that while a wax candle is preferable, an electric light can be used as well.

Shloshim Yom Kodem HaChag

In accordance with the first halacha in the Shulchan Aruch about Pesach, namely the requirement to begin learning hilchot Pesach 30 days in advance, I will be switching over now to teshuvot that focus on Pesach. Always hard to make that immediate switch after Purim, but such are the demands of halacha...

Machatzit HaShekel and Ma'aser - Yechaveh Daat 1:87

Can a person use his regular ma'aser funds to give machatzit ha-shekel? Rav Yosef rules that one cannot do so. He bases this initially on a teshuva of the Maharam MiRutenberg (#74), who says that once the money is designated for one cause, it cannot be transferred to be used for another one. Rav Yosef then discusses whether ma'aser kesafim is a mitzva or simply a minhag, but concludes that even if it is a minhag, if a person commits himself to giving it, it takes on the status of a neder and thus it becomes obligatory. As such, he follows the view of the Maharil (#56) who says that ma'aser money cannot be used for matanot la-evyonim, and he extends that to include machatzit ha-shekel. However, he notes that if a person has fulfilled his obligation in giving matanot la-evyonim to two poor people and he still wants to give more, he can give that additional amount from ma'aser funds.

Machatzit HaShekel - Yechaveh Daat 1:86

In this teshuva, Rav Yosef covers a few basic points about the custom of giving machatzit hashekel:

• A person should bear in mind that this is a minhag that is zecher l'machatzit ha-shekel, and not the actual mitzva.
• There is a debate whether a person should begin giving it at age 20, which was the age for the original machatzit ha-shekel in the Torah, or age 13, since at that age a person is responsible for his actions and is in need of a kapara. Rav Yosef sides with Rambam and Ramban who both favor 13.
• The money should be used to support those who learn Torah. Rav Yosef brings several texts supporting this idea, including the Gemara in Brachot 8a that says that after the destruction of the Beit HaMikdash Hashem dwells within the 4 amot of Torah, as well as a beautiful idea from the Maharash Algazi that while a person who brings a korban only brings that type of korban, a person who learns Torah is considered to have given all of the different types of korban.

Reading Megilla for Women - Yechaveh Daat 1:88

If a person is reading Megilla for his wife or a group of women, and he himself has already fulfilled the mitzva, should he make the brachot? Rav Yosef cites the debate between the Ramo on one side and the Pri Chadash and the Gra on the other, with both saying that a bracha is made, but the Ramo claiming that the bracha is lishmo'a megilla, and the Pri Chadash and the Gra saying that it is the regular bracha of al mikra megilla. Interestingly, there is one view that claims that no bracha should be said at all in this situation, since it is unlikely that the women will be able to pay full attention for every single word, and since the reader has already fulfilled his obligation, the brachot will not be said for anyone who pays attention to the entire reading. However, Rav Yosef completely rejects this approach, based both on the Gemara in Megilla 19a which says that you make a bracha even when reading for people who do not understand the text, as well as based on the logical point that women today are quite learned and thus likely understand every word. Thus, he concludes that the regular brachot should be said.

With regard to the bracha after the reading of the Megilla, Rav Yosef rules that since it is a minhag to recite it, it should only be said with a minyan, because only with a minyan do we have a fulfillment of pirsumei nissa. In a footnote, he points out the view of Rambam (Teshuva #84)who says that one should not even say Amen to such a bracha, as one should not say Amen to a bracha which is doubtful whether or not it should even be said.

Havara Ashkenazit and Havara Sephardit - Igrot Moshe Orach Chaim 3:5

(Teshuva written in 1969 to Rav Yechiel Michel Twerski of Milwaukee)

In tackling the issue of different havarot, Rav Moshe begins by stating that a person should not stray from his family's havara. He then points out that although only one havara can actually be the correct one, namely the one that Hashem uses and that was used to give the Torah, the fact is that all are acceptable. Were this not to be the case, then every time a chalitza is done it would have to be done using all possible havarot just to ensure that at least one was correct. Rav Moshe further points out that even within havara Ashkenazit there are a variety of options, and thus, while only one can actually be correct, they all have to be acceptable on some level.

The final paragraph of this teshuva both asserts the primacy of Hebrew - however it is pronounced - as the language appropriate for prayers, and notes that in America, where havara Ashkenazit is predominant, one should use and teach that pronounciation.

[My note - I am not sure if Rav Moshe is actually referring to all of America in his last paragraph, or only to his community. Obviously, there is a large Sephardic community that would disagree with his assessment. Additionally, Rav Moshe does not write what distinguishes one havara from another - is it the taf/saf difference? The pronounciation of the kamatz? The attention to proper mil'eil/mil'ra? Saying oy instead of oh?]