Haredi

After many, it is said to incline only in a place of doubt
Therefore, one must incline after the majority of the world, whether Muslim or Christian
(See Rabbi Yonatan's response to the bishop
Presented by Rabbi Elchanan Wasserman)

The answer is clear. (By the way, if we had to follow the majority, maybe we wouldn't be satisfied with the Christian majority, and we would have to follow the majority of animals, walk on all fours and devour animals in the jungle).

But this does not cover up the basic premise that you have set:

”The Haredim are the majority of the Torah world”.

So in terms of ‘building’, your words are not defined. What do you mean???

And in terms of ‘minyan’: Statistics say that those who define themselves as ‘Haredim’ constitute 8 percent of the Israeli population, those who define themselves as ‘religious’ constitute 10 percent, and those who define themselves as ‘traditional’ They constitute 23 percent (if we examine the distribution in relation to the Jewish public, the gap increases: 9 percent ultra-Orthodox, 13 percent religious). Search Google for ”religious division in Israeli society”.

And therefore your assumptions are wrong.

Hello Rabbi,
Thank you very much for your beautiful answer, but I still think your method should be made more difficult. After all, a majority is not just something arbitrary, but there is a lot of logic here. How do we explain that a majority of all the great men of Israel believe in the Haredi way? After all, they are smarter than him and if they follow this method, they are probably right, right? After all, like you, there is no doubt that they are also no doubt, so why don't we say that since they are greater than the rabbis of the Mizrahi (we have to be honest here) we will dismiss our opinion. And they also know our sources and yet they do not rule like us. I would be happy for your answer.
PS Yossi, a majority is a minyan because we look at the Torah scholars in the count, in my opinion. And a majority is a minyan because, in my opinion, we do not have great ones like their great ones. (I do not mean to belittle our rabbis, and certainly there are some of them who are also very great)

Conducted a scholarly survey
You examined the scholarship of our scholars and Torah scholars against the Torah gurus of the Modern Orthodox
When and how was the census conducted, and according to what index.
Except that the test of wisdom does not determine
which if it does, most of the sages are probably on the non-believing side of the fence, or who believe in beliefs different from yours.
A person is supposed to decide according to the tools he has

It is known that the Zionists do not know how to study, and in the words of the author of Responsa "Vemarim", they are at the level of the "average averab". (He said this about women, but I think it is the same).
When the head also has the army and the Mehr" and Hasidism and a contribution to the community and a psychometric, there is less room for Rashi Tos" Rek"a and the like.

Since the question is a bit childish, I will not address it. No one needs to explain why there are many others who are wrong. What is needed is to bring arguments in favor of his position. I will also not go into suggesting who is great in Israel and how many great people there are everywhere. All of this is ad hominem or populum.
You can also see my words in column 69:
https://mikyab.net/%D7%9E%D7%A9%D7%9E%D7%A2%D7%95%D7%AA%D7%95-%D7%A9%D7%9C-%D7%A8%D7%95%D7%91-%D7%94%D7%90%D7%9D-%D7%94%D7%A8%D7%95%D7%91-%D7%A6%D7%95%D7%93%D7%A7-%D7%98%D7%95%D7%A8-69/

One of my most difficult experiences when people with "values" tried to "restore me to the best" and "show me the light" was when they sent me to a famous "emotional therapist" in Kiryat Sefer.

He asked me what I believed and what I didn't, then dismissed my words with a wave of his hand and exclaimed pathetically: And do you think you are wiser and more knowledgeable than the Rambam? From the Rambam? From the Gharam? From the Hazo? What, they didn't think of all your problems? So the problem is emotional, not intellectual, right?

Ad hominem.

I didn't know whether to laugh or cry. This is the level?
Should I explain to him that today's scientific and philosophical problems were not on their table?
Should I start listing the sages on my side?

In short, it's good that the rabbi is referring here to the body of the arguments, and not to all rabbis, all scientists, and the like.

Hello Rabbi,

I have already read many of your posts, including that of the majority, and I enjoy reading your words very much. And yet, I think that your article about the majority does not belong here. After all, this is certainly a majority of wisdom and not just a random majority. The Rabbi makes a strong claim that we supposedly need to analyze the body of the claim and not the body of people, but I argue on the other hand that we supposedly need to cancel our opinions in front of the sages who probably know better than us even if we have not reached the end of their minds. And so does everyone who responds here, in which we will not pretend and as one of the responders wrote beautifully (although a bit exaggerating), it is impossible to compare, in my humble opinion and not just my opinion, between the number of their greats and ours. Yes, we have a few poskim (Rabbi Dov Lior and Rabbi Yaakov Ariel) well done to us. But, and is it possible to compare dozens if not hundreds of Torah greats on the other side? To the point, Rabbi, and this is what I want you to address: In my opinion, my argument is not childish because if so many great ones are the almost complete majority of the Sages of Israel, it means that our conclusions are probably wrong. Even if at the moment we conclude with reason that we are right. After all, it does not appear that so many great ones are “on the other side” and is this an easy thing in your opinion, Rabbi? I will not begin to enumerate the number of poskim on their side, but it is clear that it is the majority of the greats of the Torah and I emphasize the greats of the Torah.

Therefore, Rabbi, in conclusion, the main point of my question: since most of them are on the other side, they probably thought more deeply than I did, even if I have not yet delved into their depths.

I hope that my words are clearer now and that the Rabbi will analyze the issue.

I thank the Rabbi for his consideration of each person and his appropriate answers.

Aharon, this is the argument of the staifler in life. And indeed, I was also shocked by this nonsense. To teach you that a person can be intelligent and have clear and brilliant thinking in the field of halakhic-scholarly, and talk nonsense in the field of thought.

Yair,
I see no point in repeating my words. Even without going into your problematic assumptions about who is a wise man, there are wise men everywhere, and therefore if you count wise men you will not get far. As stated, this is childish thinking. You are supposed to make decisions yourself and not delegate it to some wise man or another. Only in the field of professional expertise is there room to delegate decisions to someone who is equipped with knowledge. Wisdom is not a guarantee of correct decisions, as I explained there.

God forbid, I am not answering for the rabbi, and I will ask him to answer Yair directly.

If I may, I will say the following:

The rabbi emphasized several times the failure to determine what is the cause and what is the effect.
For example, – One could say that ‘Diet Coke’ causes obesity – the evidence is – all fat people drink ‘Diet Coke’. This is of course a mistake. Because a person is fat, he drinks Diet Coke, and not because he drinks Diet Coke, he becomes fat.

For our purposes: The great Torah scholars of a generation usually remain in the camp in which they grew up. They do not usually choose where to belong, and usually continue more or less the line in which they were educated. They develop, expand, and teach the Torah they received.
Therefore, it was not the greatness in the Torah that pushed a person to move and reach the Haredi camp, but the Haredi camp that brought about the growth of the ’great’.
The Haredi garden produces more ‘great’, and it is not the ’great’ who move to the Haredi community.

And this is of course the question – Why does the Haredi community produce more ‘great’?

There are many answers to this question, each with a different answer:

Because of the Haredi education for a single value ‘Torah’, as opposed to the additional values that are embedded in the poor community – the settlement of the land/army/Israel, etc.
Because of social support, such as kollelim and stipends.
Because the Haredi street spirit inflates the status of the great (sometimes more than they really are), which pushes others to follow in their footsteps.
Because the Haredi do not need to know anything except the Torah, and the religious are educated to combine study with faith studies, minimal education and knowledge of reality. So on the one hand it is easy for a Haredi who has spread from the Ahwaz to the Great (on the other hand he is often ‘disconnected’).
And so on, many answers can be given.

The idea is that the question is not why the great are not national religious, but why the national religious public does not put up many ‘great’.

I see that the Rabbi answered before me, I hope I answered the point.

I know a somewhat similar statement from Rabbi Shimon Shkop, although in a much more refined formulation: If the Rabbi, the genius of geniuses who knew all the wisdom, believed in our Torah, I have no doubts about his faith. (It's not the same thing).

In any case, claims of this kind are not worthy of being heard from people of "values" and their ilk.

To me, this is like the difference between the old world and the new world. Initially, the old world had many more scientists, philosophers, thinkers, and innovators than the new world. And yet the new world still has its place. And today the new world has replaced the old world. And so on.

The reality on the ground is that the sons of religious people are less likely to continue in the footsteps of their ancestors compared to the ultra-Orthodox.

It's strange to me that it didn't come up here, but there is a simple rule that the rule of after many people to incline was stated only in a place where they sat and discussed together in a bi'd, which doesn't happen in the world of Torah... So even if we accept all the unnecessary assumptions presented in the question, it has nothing to do with the question of decision. (And look at all the halakhic literature, except for Rabbi Ovadia who in this renewed a foundation of his own opinion and contrary to all the ways of ruling before him).

Have you read all the halachic literature? I'm not sure. In any case, I recommend that you also read the Ram”a and B”ach Chom Si’ Ka and Ben”ak there. In fact, read the entire sign from beginning to end. Now sue Rabbi Ovadia for plagiarism.