Is it necessary to say the "Chemim Arzim" blessing at the million demonstration? (Photo: Yoav Dudkevich)
Many times in our daily lives halachic questions arise and topical doubts arise.
Rabbi Shai Tahan, head of the Sha'ari Ezra community and head of Beit Erzi HaLebanon, makes the laws accessible to us and answers questions asked in the Beit Midrash and outside of it.
And this week: Should we say the blessing of "Chemim Arzim" at the demonstration of the million?
Question
:
Hello, Your Honor.
I have a question and I wanted to see if the rabbi could help me with it.
I don't usually participate in demonstrations, but when I heard about the million demonstration that took place last week, I thought to myself that I should go there in order to bless the blessing prescribed by sages when they see a large amount of Israel. And although a million people were not there, it is very possible that there were about six hundred thousand people
. And here I was debating whether I was allowed to bless, because the Sages said that in order to bless, one must see 60 Ribos, and when I was there I could only see those around me and not all 60 Ribos.
Answer
:
Hello and greetings to the dear questioner
,
Both of us in the Gemara (Brachot Noah, 1) and it is ruled in the Shulchan Aruch (Simon Rakhad section 5) that the one who sees six hundred thousand (which are six hundred thousand) from Israel together says: 'Blessed are you, O Lord, our God, King of the world, wise and lean.'
And the explanation of this blessing is that since there are no people's minds similar to each other just as their faces are not dominant to each other, and only God, blessed be He, knows what is in the heart of each of these people, therefore he blesses the Creator.
And in more detail, the Maharsha explained that the purpose of the changes between human beings reaches up to sixty ribua and therefore blesses for seeing such a large selection of many different opinions and faces that the Creator created
. , while the one who sees this amount of Israel abroad will bless without name and kingdom.
And here, as your honor commented that the meaning of the words of our sages indicates that the thing over which they bless should be seen and this is indeed explained in several places.
For example, in the blessing of the whitewash, the Sages said: 'He who sees a whitewash in its new condition blesses', and the scribes wrote that an actual proof of the whitewash is indeed needed (Reka on the Shu'a in the name of the Maharikash and the Rabbi Eiger Och C. Elucidates that he believed that the word 'sees' is not exactly, and he saw the son of Ish Chai (Vikrah Hana 2 letter 24).
And we also found in the blessing of the ilanot that it was said in them: 'He who goes out in the days of Nisan and sees an ilanot blesses', and therefore the judges wrote that Soma does not bless, and on the other hand in the blessing of the king we found that Soma blesses even though he does not see the king (MAGA Siman Rakhad 66), and it is necessary to understand what The division between them.
And it seems to say, as the judges wrote, that there is a difference between the blessing of the kings and the blessing of other things, that in other things you really need evidence, since the blessing is about the soul's admiration at seeing those things, but the blessing on the king is not about the evidence, but about the knowledge that there is a king before him (yes, the Hida divided the blessing) It was brought in Sha'are Tshuva 3. Rakhad 95), therefore a soma can bless when he knows that the king is there, as well as a person who can see if he is in a place where there is something that covers the king and he cannot see it. And according to the above it must be said that even in the blessing of the slim sage who blesses On Shishim Rabbi Israel, that the blessing is not about the admiration that comes from seeing, but about the knowledge that the Creator created a great multitude of opinions, and therefore can bless even if he does not see the number of people and is only there.
And really one more thing can be said, that it may be enough to see a part of that large amount of people and not all of them, and it must be true that in reality it is almost impossible to see the whole amount of people together, and if so, how would sages buy such a blessing, but surely it is enough to see only a part of them.
David Berger, in collaboration with Shuba Israel
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