Question: I recently returned from a trip abroad and wanted to say HaGomel. When I mentioned this to the officers of my synagogue, however, they told me that I would have to wait until Shabbos to do so. I was not given any reason for this and did not wish to display my ignorance, so I quietly acquiesced. Can you please explain why I had to wait?
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Synopsis: We discussed the concept of requiring a minimum of ten men for synagogue services and other related mitzvot that are davar she’bi’kedusha – matters of sanctity. The requirement of a minyan is derived through the principle of “gezerah shava.”
Although the drawing of analogies is often quite intricate because the Sages differ as to which verses are considered to be the source of the ruling, the ruling itself – that any davar she’bi’kedusha requires a minyan – is unanimous.
The Mechaber says that one is required to offer hoda’ah (thanksgiving) in one of four circumstances. He further specifies that the blessing of hoda’ah must be recited before a quorum of ten.
Last week, we mentioned that there is a specific blessing that those assembled are to recite in response to HaGomel. Usually, the response to hearing a blessing is “Amen.” Why is that not sufficient here? Upon hearing a blessing of thanks, there is a requirement for all present to recite their own blessing of thanks and not rely on a messenger’s thanks. One must be proactive in his own thanksgiving as well.
We also noted the parallel to the “Modim” prayer in the Amidah. Similarly, HaGomel responds to the special need of one who has been delivered from life-threatening danger.
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Answer: Let us turn to the dispute between the Tur and Rabbeinu Yonah about a person who recites the blessing with less than a quorum present. The Tur rules that this person does not need to repeat the blessing, based on his interpretation of Tosafot’s comment on Abaye’s statement (Berachot 54b and Tosafot sv “v’eima beiasara…” which the Mechaber cited earlier): “Ve’tzarich l’oduye – it is necessary for him to give thanks [via the blessing of HaGomel] before a quorum of ten, two of whom are rabbis [i.e., scholars], as the verse (Psalms 107:32) states: ‘Viy’romemu’hu b’k’hal am u’v’moshav zekeinim ye-haleluhu’ – Let them exalt Him in the assembly of people, and praise Him in the session of the elders.”
Tosafot comment, “and therefore we do l’chumra – with extra stringency – and we require both.” Tur rephrases Tosafot’s statement as follows: “Since this [requirement of ten people, with two rabbis present] has not been resolved [in the Gemara], with extra stringency we require both.” Then Tur continues: “And if he blessed before fewer than ten [men], he has no need to repeat the blessing because the [Gemara’s wording ‘Ve’tzarich l’oduye’ – It is necessary for him to give thanks before a quorum of ten] is understood to mean l’chatchila – an ab initio requirement [but b’diavad – post facto – his requirement is discharged].”
Beit Yosef (in his commentary to Tur) notes Tur’s extrapolation from the Gemara, but does not see this from the Gemara’s wording for the words “Ve’tzarich [l’oduye]” – It is necessary [for him to give thanks]. Instead, it seems to indicate the opposite: that it is absolutely an indispensable requirement. This, he notes, is Rabbeinu Yonah’s view as well. Taz (to the Mechaber ad loc) shares this view as well, explaining that to give thanks before a quorum of ten is an indispensable requirement.
Bach (on the Tur ad loc sv “v’im bireich…”), on the other hand, cites numerous examples where the word “Ve’tzarich” – it is necessary – is indeed only l’chatchila. For example, he mentions the Gemara’s list in Berachot 15b of numerous matters that one must hear as he is reciting them. These include the setting aside of Terumah, Birkat HaMazon, and Keriat Shema.
Rashi notes that in the final analysis, the halacha follows R. Yehuda, who says that the requirement is only ab initio. Even so, post facto where one did not hear [lit., “he did not make it heard to his ears,” i.e., he only mouthed the words with his lips], his obligation is discharged. Thus, just as the Tur concludes, when one recites Birkat HaGomel with fewer than ten present, he does not need to repeat it.
To be continued.
