Rabbi Sternbuch also differentiates between HaGomel and Birkat Chatanim. The latter needs a minyan because there a tzibbur requirement while the former needs a minyan because hoda’ah needs 10 other men present. He derives this from Psalms 107:32. Others disagree and use the wording to support different conclusions. R. Nachman determines that chatanim may not be counted among the 10, while R. Abahu says they may.
How can Psalms 107:32 be the source both for the law that HaGomel requires 10 men aside from the one saying HaGomel and the law that Birkat Chatanim only requires nine men aside from the groom?
The Rashba rules that Birkat Chatanim – specifically the sheva berachot recited at weddings – may not be said with less than a minyan. However, there is a difference of opinion about whether the blessings are required to complete the marriage ceremony. Many authorities rule leniently that, post facto, berachot are not a hindrance to the performance of a mitzvah (Berachot 15a). Thus, we cannot compare Birkat HaGomel to Birkat Chatanim because, when necessary, Birkat Chatanim may be left out, whereas the same cannot be said regarding Birkat HaGomel; saying HaGomel is the fulfillment of the mitzvah.
Last week we asked why one should wait to recite HaGomel at Keriat HaTorah when there is a well-known rule that “zerizin u’makdimin l’mitzvot – precepts are to be performed at the earliest possible time.” The Rosh states that Birkat HaGomel was enacted in place of the Korban Todah. Today, when there are no sacrifices, an individual recites HaGomel after Keriat HaTorah since one will surely find a minyan in shul at that time.
Based on an analysis of Psalms 107, the Chasam Sofer writes that only three of the four situations that call for HaGomel nowadays called for a Korban Todah when the Beis Hamikdash stood. The fourth one – surviving a journey at sea – only called for a person to offer praise to G-d before a minyan plus two sages. After the Beis Hamikdash was destroyed, the sages required one who survived all four dire situations mentioned in Psalms 107 to offer praise and say HaGomel.
* * * * *
The Chasam Sofer adds another possible reason to wait for Keriat HaTorah: because the actual aliyah is a substitute for the Korban Todah. At that time, one actually fulfills the words of Psalms 107:22: “v’yizbechu zivchei todah, vi’sapru ma’asav b’rinah – and let them slaughter thanksgiving offerings, and relate His works with joyful song.”
However, as we noted earlier, one who survived a journey at sea was not required to offer a Korban Todah. In theory, therefore, such a person shouldn’t wait until Keriat HaTorah in light of the rule of zerizin u’makdimin. Why, then, does he wait? Because of the minyan that will be present at Keriat HaTorah. This is the reason the Chasam Sofer thinks is most correct.
Now we return to Rabbi Sternbuch (Teshuvot v’Hanhagot, Orach Chayim responsum 143): “Let us examine the text of Rambam (Hilchot Berachot 10:8), who writes ‘…and they are required to offer thanksgiving [Birkat HaGomel] before 10 with two of them being sages as it states (Psalms 107:32), “Vi’romemuhu b’khal am u’vmoshav zekeinim y’haleluhu – Let them exalt Him in the assembly of people, and praise Him in the session of the elders.” And how does he give thanksgiving, and how does he bless? He stands between them and says, “Mi shegemalchah kol tov, yigmal’chah kol tov, selah – He Who has bestowed goodness upon you, may He continue to bestow every goodly kindness upon you, selah.” And all those who hear, say [in response] “shegemalchah tov hu yigmal’chah selah – May He who has bestowed goodness bestow goodness upon you, selah.”’”
