In anticipation of the Million-Man Atzeres, HaGaon Rav Yitzchok Zilberstein discusses fascinating inyanim in halacha connected to the upcoming gathering.
As Klal Yisroel prepares for the massive Atzeres Tefillah to be held this Thursday in Yerushalayim against the gezeirah of drafting bnei yeshiva, HaGaon Rav Yitzchok Zilberstein has issued a series of psakim addressing halachic questions that arise in connection with the atzeres. Among them: when should one daven Minchah—before the atzeres or as part of it? And should bnei chutz la’aretz travel to Eretz Yisroel specifically to participate?
These she’eilos u’teshuvos appear in this week’s issue of Divrei Chemed, which weekly features rulings and insights from the Torah of Rav Zilberstein.
A Gathering of Historic Proportions
Following the kol koreh of the gedolei hador, a massive Atzeres Tefillah will take place this Thursday at the gates of the holy city of Yerushalayim.
The sheer size of such an atzeres naturally raises many halachic questions, particularly regarding the rare bracha of “Chacham HaRazim”—recited upon seeing six hundred thousand Yidden gathered together. This bracha, mentioned in Maseches Berachos (58a) and brought in Shulchan Aruch (Orach Chaim 224:5), praises Hashem as the One “Who knows all secrets,” since no two Jews share the same mind or face, and only Hashem knows the thoughts of each individual.
This bracha was last recited publicly during the Atzeres Kiddush Hashem held in Adar Rishon 5774 (2014), led by Rav Aharon Leib Shteinman zt”l, when over six hundred thousand Jews filled the streets in unity and yiras Shamayim.
Can One Rely on an Estimate?
The first she’eilah Rav Zilberstein discusses is whether one may recite the bracha based on an umdena—an estimate—since no one can truly count exactly how many people are present.
He cites his mechutan, Rav Aharon Leib Shteinman zt”l, and his brother in law, Rav Chaim Kanievsky zt”l, who both ruled that an accurate umdena suffices. Rav Chaim explained, before the 5774 atzeres, that if reliable experts say there are six hundred thousand, one may indeed recite the bracha b’Shem u’Malchus.
Must One See All 600,000?
Another she’eilah: Must one physically see all six hundred thousand in order to make the bracha? Rav Zilberstein ruled that even if one sees only part of the kahal, but knows that six hundred thousand are present, he may say the bracha. Hearing the kol of the hamon am and knowing he stands among such a multitude is sufficient.
This, too, was the opinion of Rav Aharon Leib Shteinman and Rav Chaim Kanievsky – seeing part is considered like seeing the whole when the presence of the full crowd is known.
Do Women and Children Count?
Rav Zilberstein further discussed whether women and children count toward the total of six hundred thousand. Rav Chaim Kanievsky ruled that they certainly do. The term Ochlusei Yisroel includes all Jews—men, women, and children—so long as they are united for one purpose of Kiddush Hashem.
Akum obviously do not count, since the gemara specifies “Ochlusei Yisroel.” But even mechallelei Shabbos and those distant from Torah observance still count, since every Yid carries a nitzotz ha’emunah from Har Sinai.
Should One Person Be Motzi the Others?
Another question: should one person recite the bracha on behalf of everyone, or should each person say it individually? Although generally b’rov am hadras Melech, Rav Zilberstein noted that since many will hear the bracha only via loudspeakers, which may not constitute direct hearing, it’s preferable that each person say it for himself. Rav Chaim Kanievsky added that since this is a rare bracha, it is fitting that each individual be zocheh to personally say it, just as we do with Birchas HaChamah.
Should Bnei Chutz La’aretz Come to Eretz Yisroel for the Bracha?
Rav Zilberstein pointed out that according to the Rambam (Hilchos Berachos 10:11), the bracha of Chacham HaRazim is said only in Eretz Yisroel. Rav Chaim Kanievsky explained that this is because only the de’os—the diverse thoughts—of Yidden in Eretz Yisroel are considered de’os chashuvos. Hence, Rav Zilberstein said it is kedai for bnei chutz la’aretz to come to Eretz Yisroel for the atzeres, to be zocheh to this rare bracha b’Shem u’Malchus even according to the Rambam.
If One Said “Chacham Arazim” Instead of “HaRazim”
Rav Zilberstein related a story from the 5774 atzeres of someone who mistakenly said “Chacham Arazim” (“wise among cedars”) instead of “HaRazim.” Rav Zilberstein initially thought he may have fulfilled his obligation, since the sound of the words is similar and he had no negative intent. But Rav Chaim Kanievsky ruled that he had not been yotzei, since arazim and razim are two entirely different words, and the person must repeat the bracha correctly.
When to Daven Minchah, Before or During the Atzeres?
Another common question: should one who usually davens Minchah Gedolah do so before the atzeres, or wait to daven Minchah Ketana b’rov am during the gathering?
Rav Zilberstein cited the Mishnah Berurah (90:28), who writes that tefillah b’rov am is preferable to zerizim makdimin. However, that applies only if one does not have a fixed minyan. If he always davens with a steady minyan, he need not abandon it. But since in this case one is already going to the atzeres, it may be preferable to wait and daven Minchah there b’rov am.
As for davening outdoors, although the Shulchan Aruch cautions against davening in an open place, Rav Zilberstein explained that when thousands of Yidden surround him, the people themselves form a mechitzah, and such a tefillah has great power and zechus.
Answering Amen and Kedushah via Loudspeaker
Finally, Rav Zilberstein addressed whether one may answer Amen, Kedushah, and Chazaras HaShatz through a loudspeaker. He cited Rav Shlomo Zalman Auerbach in Minchas Shlomo, who held that one does not fulfill obligations through amplified sound. However, others, including the Chazon Ish were unsure.
At the previous atzeres, Rav Shmuel Wosner instructed that the chazzan should articulate every word slowly and clearly so that the entire kahal could follow word for word, enabling them to answer Amen and Kedushah properly.
{Matzav.com}
