[8] R. Meshulam Rath’s position is found in Responsa Kol Mevaser 1:21. mb concurs in his bhl (692, s.v. "She-heĥeyanu"), writing that one recites She-heĥeyanu over the essence of a holiday, even if work is not prohibited. R. Rath adds that it is preferable to recite the berakha before the recitation of Hallel, as then it might be considered a berakha over the mitzva, like the She-heĥeyanu we recite before lighting the candles on Ĥanuka. He also relies on the opinion of Baĥ and others, who maintain that the principle that we rule leniently in a case of uncertainty regarding berakhot (i.e., one omits the berakha) does not apply to She-heĥeyanu. Ĥatam Sofer, oĥ 55, adds that in any case of uncertainty involving She-heĥeyanu, one must recite the berakha if he knows that he is happy. R. Goren concurs in Torat Ha-mo’adim, as does Mishpetei Uziel, oĥ 3:23. On the other hand, Yaskil Avdi 6:10 writes that one should not recite She-heĥeyanu on Yom Ha-atzma’ut, for the reasons stated above. He is also uncertain whether the miracle took place specifically on Yom Ha-atzma’ut. R. Ovadia Yosef writes the same in Yabi’a Omer 6:42, quoting many poskim who maintain that the principle that we rule leniently in a case of uncertainty regarding berakhot applies to She-heĥeyanu as well. This is also Beit Yosef’s opinion, and, according to Rambam, reciting a berakha le-vatala is prohibited by Torah law. R. Moshe Zvi Neriya agrees that one should not recite She-heĥeyanu on Yom Ha-atzma’ut.

[9] R. Goren’s position is found in Torat Ha-Shabbat Ve-hamo’ed. See R. Shmuel Katz’s article "Ha-Rabbanut Ha-Rashit Ve-Yom Ha-atzma’ut" (sec. 4, nn. 7, 8, 17, 18). A book titled Ke-lavi Shakhen, in memory of Gad Ezra, Hy"d, contains articles on this issue: one by R. Sherki, who supports reciting Hallel at night; and one by R. Yaakov Ariel, who opposes it. R. Moshe Zvi Neriya expressed this view before R. Ariel did (see Kovetz Hilkhot Yom Ha-atzma’ut Ve-Yom Yerushalayim), quoting several reasons why Hallel is recited specifically on Pesaĥ night, none of which are relevant to Yom Ha-atzma’ut. R. Ariel Edri concurs in a booklet called Shaĥar Ahaleleka. According to R. Hai Gaon, it seems that we recite Hallel on the first night of Pesaĥ because one must view himself as if he is actually leaving Egypt that night. Consequently, he must sing praise as the miracle occurs, an element that does not apply to any other holiday. Most rabbis accept this viewpoint, especially since prior to R. Goren’s tenure as Chief Rabbi, everyone agreed that Hallel pertains to the day alone. And when R. Goren publicized his ruling that Hallel should be recited at night, it stirred a dispute, and it is unclear whether the Chief Rabbinate Council agreed with his ruling. In practice, R. Zvi Yehuda Kook instructed his students at Yeshivat Mercaz HaRav to recite Hallel at night, in accordance with R. Goren’s ruling. However, it seems that he personally disagreed. Later on, when R. Avraham Shapiro became Chief Rabbi, the yeshiva stopped reciting Hallel at night. Most of R. Zvi Yehuda’s students follow this practice.