We are continuing in siman 6, regarding the concept of zrizin makdimin. We will continue the discussion (shiur 1403) regarding how to balance between zrizin makdimin and other elements of hiddur mitzvah. We learned that the Chayei Adam brought a proof from the Gemara in Rosh Hashanah to prove that zrizin makdimin takes precedence over the hiddur of b’rov am. On the other hand, we saw the opposite from the story with Rav Leibele Eiger and bris milah.
One suggestion to this contradiction is that there is a difference between the different forms of hiddur. A hiddur which is intrinsic to the mitzvah, and directly enhances the mitzvah, takes precedence over zrizin makdimin. Hiddurim which are extraneous to the mitzvah, in that the mitzvah itself does not change due to the hiddur (such as b’rov am), do not take precedence to zrizin makdimin
This answer helps us understand the halacha we learned regarding whether one should recite kiddush levana immediately or should push it off until Motzei Shabbos. The opinion which holds that one should wait until Motzei Shabbos holds that since the mitzvah is performed with greater hiddur by waiting (because everyone will be dressed in their finest in order to be mekabel pnei hashechinah), it will take precedence over zirizin makdimin.
To take it a step further, the poskim discuss whether it is preferable to recite kiddush levana alone immediately, or to wait another night in order to recite it with a group. Although one may have thought that zrizin makdimin would dictate to recite it immediately, part of the process of the mitzvah of kiddush levana is being mekabel pnei shechina, so having b’rov am is an enhancement in the intrinsic mitzvah. When one is greeting a gadol, greeting with a group is an entirely greater form of a greeting than greeting by oneself. Therefore, the poskim conclude that the mitzvah is inherently enhanced with the hiddur of b’rov am, so one should wait for the tzibbur in order to recite kiddush levana.
Similarly, the mitzvah of kriyas hamegillah is pirsumei nisa, so the greater number of people present for a megillah reading is a greater act of pirsumei nisa. Chazal introduced the mitzvah of kriyas hamegillah for the purpose of pirsumei nisa, so the larger the group, the greater the pirsumei nisa.
Thus, the rule which the Chayei Adam gave us, that zrizin makdimin overrides b’rov am, as he learned from the Gemara in Rosh Hashanah, is not necessarily conclusive.
An additional argument is that the b’rov am of musaf is not a guarantee, so maybe Hallel is recited earlier because we would not push it on the possibility. However, if it is guaranteed that more people will come at a later time, maybe b’rov am would override zrizin makdimiin.
Hiddurim which directly enhance the basic elements of the mitzvah take precedence over zrizin makdimin.
Defining which hiddurim directly enhance the mitzvah is somewhat unclear. One should ask their rov when faced with a conflict between zrizin makdimin and other elements of hiddur mitzvah.