Non-muktzeh Items and Birkat HaGomel: Difference between pages

From Halachipedia
(Difference between pages)
No edit summary
 
 
Line 1: Line 1:
{{Okay}}
In the times of the Beit Hamikdash, a person who survived a potentially life-threatening situation brought a Korban Todah, a Thanksgiving Offering, to express his gratitude to Hashem.<ref>Vayikra 7:12</ref> Nowadays, when the Beit Hamikdash no longer stands and offerings cannot be brought on the altar, we substitute a public proclamation of gratitude to Hashem for an offering. A survivor from a life endangering situation as defined by the Gemara recites Birkat Hagomel in gratitude.
==Kli Sh’Melachto LeHeter==
===Definition===
# An item that’s primarily used for permitted purposes is called Kli Sh’Melachto LeHeter. <Ref> see further; Tiltulei [[Shabbat]] (pg 18) </ref>
# A vessel of any size or weight is considered a vessel even if it’s not usually moved during the week and isn’t [[Muktzeh]]. However, if one doesn’t move it during the week because one’s afraid of it breaking it’s considered [[Muktzeh Machmat Chisaron Kis]]. <Ref>S”A 308:2, Mishna Brurah 308:8 </ref>


===Rules===
==Bracha==
# It’s permissible to move or touch a Kli Sh’Melachto LeHeter item for any purpose. However, even Kli Sh’Melachto LeHeter may not be moved for no purpose at all. <Ref>S”A 308:4 rules that a Kli Sh’Melachto LeHeter may be moved even for purposes that serve the vessel itself such as to prevent it from breaking or being stolen. Tiltulei [[Shabbat]] (pg 18) explains that this type of purposes includes any purpose for the movement (as is evident by the inverse case). However, concludes S”A, it’s forbidden to move Kli Sh’Melachto LeHeter for no purpose. Kitzur S"A 85:8 agrees. </ref>
[[File:Hagomel.jpg|center|500px]]
# It’s permissible to move a Kli Sh’Melachto LeHeter for purposes that serve the vessel itself such as prevent it from breaking or being stolen. <Ref> S”A 308:4 </ref>
 
# Some say that it's permissible to move a Kli Sh'Melachto LeHeter if one has pleasure in moving it. <ref>Aruch HaShulchan 308:15, Minchat [[Shabbat]] 88:53 says that Kli Sh'Melachto LeHeter may be moved if there's pleasure in moving it. Chazon Ovadyah (vol 3, pg 7) relies on this in regards to silverware where there's another dispute if it's considered like food or like [[Kli SheMelachto LeHeter]]. See also Avnei Nezer OC 403. However, Yalkut Yosef ([[Shabbat]] vol 2 pg 457, Sherit Yosef pg 418) was strict regarding silverware for no purpose.</ref>
==Obligation==
# It’s forbidden to move a Kli Sh’Melachto LeHeter without any intent as that’s considered moving it for no purpose. <Ref> Aruch HaShulchan 308:15, Tiltulei [[Shabbat]] (pg 18) </ref>
 
# It’s forbidden to move a Kli Sh’Melachto LeHeter for a need for after [[Shabbat]] as that’s considered moving it for no purpose (for [[Shabbat]]) <ref> Mishna Brurah 308:21 </ref>
#Some say that Birkat HaGomel is non-obligatory and only optional, however, others argue that it's an absolute obligation. Nonetheless, all agree that given the opportunity, one should be careful to make this bracha properly.<ref>The source of Birkat HaGomel is the Gemara [[Brachot]] 54b which states that one who has completed a sea voyage, traveled through the desert, has been sick and healed, or was imprisoned and freed should thank Hashem in the form of Birkat HaGomel all based on the pasuk “They strayed in the wilderness, in the desolation of the road… Hungry as well as thirsty… They rise heavenward, they descend to the depths.” (Tehillim 107:4,5, and 26). According to the Magen Avraham (OC 219:1), Birkat Hagomel, like the Korban Todah, is non obligatory but rather optional. The Peri Megadim (OC 219:1) argues that it is obligatory. Nevertheless, all poskim (Chasam Sofer O.C. 51, Minchas Yitzchok 4:11-9) urge one to be careful to fulfill this mitzvah given the opportunity. </ref>
===Examples===
===Women===
* air freshener <ref> Tiltulei [[Shabbat]]  (pg 30) </ref>
 
* alarm clocks <ref> Shemirat [[Shabbat]] KeHilchata 28:54 </ref>
#The Ashkenazic minhag is that women don’t make HaGomel <ref>Mishna Brurah 219:3, Sh"t Halachot Ketanot 2:161, Aruch Hashulchan 219:6, Sh"t Beer Moshe 4:22. see also Sh"t Teshuvot Vihanhagot 4:53. See also Iggerot Mosh 5:14 where argues with those who claim that she should say it in front of ten women and instead suggests saying it in front of one person. If she is married, it should be her husband. </ref> Sephardic women, however, do recite Hagomel.<ref>Yalkut Yosef 219:7 (and [[Brachot]] p. 572), Sh"t Yechave Daat 4:14-15, Sh"t Yabia Omer 8:23:15, [http://halachayomit.co.il/EnglishDisplayRead.asp?readID=1833 HalachaYomit.co.il] write that women do recite Hagomel. Kaf Hachaim 219:3 writes that it should only be recited in front of ten male relatives and adds that if there aren't ten men, it should be recited without shem umalchut. See also Ben Ish Chai Parashat Ekev 65 </ref> A woman who has the custom to recite it should wait seven days after giving birth to do so.<ref>Kaf Hachaim 219:7 </ref>
* artificial plants <ref> Tiltulei [[Shabbat]]  (pg 31) </ref>
# In a shul a woman can recite it from the women's section since it is under the same roof.<ref>Rav Ovadia Yosef in Yabia Omer OC 8:15:15 explains that although the women's section is usually a separate domain because of a partition that is ten tefachim tall and the minyan isn't in her presence, nonetheless, she can recite the bracha relying on the opinion of the Rabbenu Peretz (Hagahot Smak Eruvin 72) that it is considered one room since the mechitza doesn't reach the ceiling.</ref>
* (baby) rattle as long as it’s moved without it making noise <ref> Sefer Tiltulei [[Shabbat]] (pg 26) in name of Rav Moshe Feinstein, however, Shalmei Yehuda (pg 91) in name of Rav Elyashiv considers this Kli SheMelachto LeIssur </ref>
#According to Ashkenazim, if a women who gave birth happens to be in front of a [[minyan]] some say that she may say HaGomel.<ref>Rav Shlomo Zalman Auerbach in Halichot Shlomo 23:4 and Vezot HaBracha (pg 158). Torat HaYoledet 62:5 writes that the minhag of Yerushalayim is that a woman who gave birth recites hagomel in front of ten men, however, some have the minhag not to say hagomel since it requires a public declaration in front of a minyan.</ref>
* baseball bat, glove and mit <ref> Sefer Tiltulei [[Shabbat]] (pg 26) in name of Rav Moshe Feinstein </ref>
 
* binoculars <ref> Sefer Tiltulei [[Shabbat]] (pg 28) considers binoculars Kli Sh’Melachto LeHeter </ref>
===Children===
* blech <ref> Tiltulei [[Shabbat]]  (pg 33) </ref>
#According to many, a child is not required to recite this bracha until he reaches the age of Bar Mitzvah.<ref>M.B. 219:3. Rav Simcha Bunim Cohen (Children in Halacha page 23)</ref> Some say that even a child should say this bracha if he reaches the age of ''chinuch''.<ref>Reb Akiva Eiger O.C. 219 quotes one opinion that a child should make this bracha. Ben Ish Chay Parshat Eikev Shana 1 Halacha 4 also says one should make this bracha. If there is no common custom, then in deference to those who argue, he recommends saying the bracha without the Name of God.</ref>
* blocks (toy) <ref> Sefer Tiltulei [[Shabbat]] (pg 24) in name of Rav Moshe Feinstein since they are designated for children’s use and other permitted uses. So agrees Shalmei Yehuda (pg 90) as long as the blocks don’t connect they are considered Kli Sh’Melachto LeHeter. </ref>
 
* books of secular wisdom <ref>S”A 307:17 writes that it’s forbidden to learn secular wisdom on [[Shabbat]] and some permit. Mishna Brurah 307:65 comments that the minhag is to be lenient. Regarding [[Muktzeh]] 308:50 writes that some say it’s not [[Muktzeh]] and some say it may be [[Muktzeh]]. Mishna Brurah 308:164 writes that the Gra holds that both opinions would be lenient and also references his comment in 307. </ref>
==Events that Obligate One to Recite Birchat HaGomel==
* broom which have bristles that do not break<ref> S”A 308:49 writes that a broom isn’t [[Muktzeh]], however, Mishna Brurah 308:168 writes that it’s considered [[Kli Sh’Melachto LeIssur]] because one may not use a broom on [[Shabbat]] even on a tiled floor. Nowadays, however, Sefer Tiltulei [[Shabbat]] (Rav Bodner pg 29) considers brooms which have bristles that do not break to be Kli Sh’Melachto LeHeter since it’s permitted to broom a tiled floor where most of the homes of the city have tiled floors (Beiur Halacha 337:2 s.v. VeYesh; Sefer Hilchot [[Shabbat]] (vol 2 pg 51, [[Choresh]] note 115, by Rabbi Eider) in name of Rabbi Moshe Feinstein writes that nowadays it’s permissible to use a broom on ground with flooring.) </ref>
 
* chess <ref> Shalmei Yehuda (pg 91) in name of Rav Elyashiv, Sefer Tiltulei [[Shabbat]] (pg 27). </ref>
#The four people who are obligated to make the Bracha are
* deodorant <ref> Tiltulei [[Shabbat]]  (pg 30) </ref>
##Someone who was freed from jail
* egg-slicer <ref> Tiltulei [[Shabbat]] (pg 55 in the footnote) </ref>
##Someone who was sick and was healed
* empty pots used for [[cooking]] and serving but not designated for either one <ref> Tiltulei [[Shabbat]] (pg 43 note 25(3)) quotes Kesot HaShulchan  (Badei HaShulchan 108:12) who rules that if a pot is designated for both serving and [[cooking]] even if it’s mostly used for [[cooking]] it’s considered a Kli Sh’Melachto LeHeter. </ref>
##Someone who traveled at sea
* empty pots primarily used for serving but are sometimes used for [[cooking]] <ref> Tiltulei [[Shabbat]] (pg 43-4) rules that a pot that’s designated for serving and [[cooking]] but is used primarily for serving is certainly considered Kli Sh’Melachto LeHeter. </ref>
##Someone who traveled in the desert.<ref>The Gemara ([[Brachot]] 54b) states that the four people who are obligated to say the Bracha of HaGomel are one who was freed from jail, one who was sick and was healed, one who travel at sea, and one who traveled in the desert. The Gemara learns it from the pasuk in tehillim “They strayed in the wilderness, in the desolation of the road… Hungry as well as thirsty… They rise heavenward, they descend to the depths.” (Tehillim 107:4-5, 26). The acronym for this in hebrew is Chayim. The Rambam ([[Brachot]] 10:8), S”A 219:1, and Kitzur Shulchan Aruch 61:1 codify this as halacha.  </ref>
* furniture <ref> Tiltulei [[Shabbat]]  (pg 31) </ref>
#Some say that anyone who was in near mortal danger such as someone saved from a wall collapsing, a lion attack, a goring ox, or a band of thieves at night, must make a Bracha. The ashkenazic minhag follows this opinion.<ref>S”A 219:9 quotes this opinion. Magen Avraham 219:10 and Mishna Brurah 219:32 write that the Ashkenazic minhag follows this opinion.</ref> For specific situations, see a posek.<ref>See also Piskei Teshuvot 218, Halichot Shlomo 23:1 </ref>
* hair spray <ref> Tiltulei [[Shabbat]]  (pg 30) </ref>
#One who has been saved from multiple forms of danger only recites the bracha once.<ref>Mishna Brurah 219:3 </ref>
* handball racket <ref> Sefer Tiltulei [[Shabbat]] (pg 26) in name of Rav Moshe Feinstein </ref>
 
* insect repellent <ref> Sefer Tiltulei [[Shabbat]] (pg 109), Shalmei Yehuda (pg 179) in name of Rav Elyashiv who explained that it’s permissible to spray on [[Shabbat]] </ref>
===Recovering from Sickness===
* kitchen scissors (used to cut food or food bags) <ref>Shemirat [[Shabbat]] KeHilchata 20:16 </ref>
 
* magnet <ref> Tiltulei [[Shabbat]] (pg 32) </ref>
#For sickness that’s of potential mortal danger, Birkat HaGomel is required when healed. According to Ashkenazim, for sickness that’s non-mortal but confines a person to bed for 3 days or more requires a Brachat HaGomel when healed.<ref>Rama 219:8 Mishna Brurah 219:28. This is the opinion that the Tur 219 quotes from the Raavad.  </ref> According to Sephardim, for any sickness which confines a person to bed for any amount of time requires Birkat HaGomel when healed.<ref>Taz 219:5, Yalkut Yosef ([[Brachot]] pg 583 and 758). This is the opinion that the Tur 219 quotes from Rambam. </ref>
* marbles <ref> Sefer Tiltulei [[Shabbat]] (pg 28) considers marbles Kli Sh’Melachto LeHeter </ref>
#A person who donated an organ does not say Birkat HaGomel with Hashem's name after healing from the surgery, however, one may say it without Hashem's name.<ref>Sh"t Tzitz Eliezer 10:23 </ref>
* microscopes <ref> Sefer Tiltulei [[Shabbat]] (pg 28) considers microscopes Kli Sh’Melachto LeHeter </ref>
 
* musical toy as long as it’s moved without it making noise <ref> Sefer Tiltulei [[Shabbat]] (pg 26) in name of Rav Moshe Feinstein </ref>
===Traveling From City to City===
* perfume sprays <ref> Tiltulei [[Shabbat]] (pg 30) </ref>
 
* perfumes <ref> Tiltulei [[Shabbat]]  (pg 31) </ref>
#Ashkenazim hold that no Bracha is made for traveling from city to city unless there’s a lot of wild animals or thieves. However, Sephardim hold that any travel from city to city obligates a Bracha if the trip was a Parsah (72 minutes).<ref>S”A 219:7, Yalkut Yosef 219:17. Ramban [[Berachot]] 54b says that one has to say hagomel for traveling the minimum distance, regardless of the extent of the danger involved because the Yerushalmi in [[Berachot]] 4:4 says all roads are assumed to be dangerous. Meiri on [[Berachot]] 54b quotes an opinion with which he himself disagrees that claims that it is only recited if one encountered serious danger during the traveling. Talmidei Rabbeinu Yona on the Dapei HaRif 43a on [[Berachot]] quote the custom of the French rabbis saying that one should only recite it when they travel on a dangerous road even if they don't encounter any trouble and this is quoted in Shulchan Aruch 219:7 as the practice of the germans and french. </ref>
* pingpong racket <ref> Sefer Tiltulei [[Shabbat]] (pg 26) in name of Rav Moshe Feinstein </ref>
#Some say not to make Brachat HaGomel for traveling on an airplane since it’s considered safe, however many hold that HaGomel is required and such is the minhag.<ref>*Vezot HaBracha pg 158 quotes Rav Shlomo Zalman (Halichot Shlomo [[Tefilla]] 23:5) and Rav Moshe Feinstein (Iggerot Moshe 2:59) as requiring a Bracha, and Minchat Yitzchak (2:47) as arguing. The Minchat Yitzchak's logic is that hagomel is only recited on dangers that are not taken on willingly. Sh"t Igrot Moshe 2:59, Sh"t Yechave Daat 2:26, and Halichot Shlomo ([[Tefillah]] 23:5) hold that one should make Birkat Hagomel for traveling in an airplane. [http://www.dailyhalacha.com/displayRead.asp?readID=2132 Rabbi Mansour on Dailyhalacha.com] concludes that for Sephardim one must travel 72 minutes in order to make a Birkat Hagomel and this is the ruling of Rav Ovadia Yosef in Yabia Omer 1:14 and Yechave Daat 2:26 and Rav Shmuel Pinchasi in Kuntres Vichol Hachaim page 34. Chacham Bentzion Abba Shaul in Or Litzion 2:14:43 says that this is only true with commercial flights where the passengers do not know each other, but in an army plane, helicopter or private plane where the passengers do know each other hagomel would not be recited.
* plastic tarp or sheet <ref>  Sh"t Igrot Moshe 5:39(4) writes that it's permissible to cover the [[Sukkah]] with a plastic sheet on [[Shabbat]] and [[Yom Tov]] without an issue of Boneh by making an Ohel nor the issue of [[muktzah]]. </ref>
*[http://www.koltorah.org/ravj/Reciting%20Birkat%20Hagomel%20on%20Airplane%20Travel.htm Rabbi Jachter] quotes that Rabbi Joseph B. Soloveitchik's practice was only to recite it after airplane travel, if a serious incident occurred but that he said that whoever perceives airplane travel as dangerous should recite hagomel even if nothing happened. Tzitz Eliezer 11:14 rules that for a flight that travels over bodies of water it should be recited but not over a flight between cities within one country.</ref>
* racquetball racket <ref> Sefer Tiltulei [[Shabbat]] (pg 26) in name of Rav Moshe Feinstein </ref>
#If a person was in a near car accident and was saved doesn't need to make a hagomel.<ref>Teshuvot Vehanhagot 2:136 says that if you avoided a car accident you don't make a hagomel. See also 2:148.</ref>
* safety pin <ref> Tiltulei [[Shabbat]]  (pg 31) </ref>
 
* salt shaker (even if it has rice in it) <ref> Shalmei Yehuda 6:5 writes that according to those who permit (oral ruling from Rav Elyashiv, Az Nidbaru 2:14, 4:23, Yalkut Yosef [[Shabbat]] vol 3 pg 307) having dry rice in the salt shaker and don’t consider it [[Muktzeh]] there’s no question that the shaker isn’t [[Muktzeh]]. However, says the Shalmei Yehuda, even according to those who forbid (Rav Moshe Feinstein quoted in Hilchot [[Shabbat]] by Rabbi Eider, Melachat [[Borer]] note 103, Shemirat [[Shabbat]] KeHilchata 3:60) who forbids will agree that it’s not [[Muktzeh]] since it can be used without rice. </ref>
===Released from Jail===
* telescopes <ref> Sefer Tiltulei [[Shabbat]] (pg 28) considers telescopes Kli Sh’Melachto LeHeter </ref>
 
* tennis racket <ref> Sefer Tiltulei [[Shabbat]] (pg 26) in name of Rav Moshe Feinstein </ref>
#The Minhag Ashkenaz is not to make Birkat HaGomel for being let out of jail nowadays because of the lack of danger involved in staying in jail.<ref>Beiur Halacha 219 s.v. Chavush </ref> Nonetheless the Sephardic minhag is to make it for being let out of jail even if there was no danger in staying in jail.<ref>Kaf HaChaim 219:11, Piskei Teshuvot 219:6 </ref>
* thermos <ref> Shalmei Yehuda 6:4 writes that a thermos isn’t [[Muktzeh]] since many (Chazon Ish 37:35, Az Nidbaru 1:48-9, 3:17, Igrot Moshe 1:95, oral ruling from Rav Elyashiv) permit pouring hot water from a Kli RIshon in there and it’s not [[hatmana]]. [However, according to Sh”t Shevet HaLevi 1:93 that it’s forbidden to put hot water into a thermos, the thermos should be considered a [[Kli Sh’Melachto LeIssur]].] </ref>
 
* toothpick <ref> Tiltulei [[Shabbat]]  (pg 32) </ref>
==When HaGomel is Recited==
* toy phone as long as it’s moved without it making noise <ref> Sefer Tiltulei [[Shabbat]] (pg 26) in name of Rav Moshe Feinstein </ref>
 
* talking doll as long as it’s moved without it making noise <ref> Sefer Tiltulei [[Shabbat]] (pg 26) in name of Rav Moshe Feinstein </ref>
#Preferably HaGomel should be said within 3 days. If it can’t be done within 3 days it should be said within 30 days, and if it can’t be said in 30 says it should be said whenever one wants.<ref>S”A 219:6, Mishna Brurah 219:20, Kitzur Shulchan Aruch 61:2. See Piskei Teshuvot 219:4 who writes there’s a minhag who are lenient to wait until [[Shabbat]] to say HaGomel at the Torah. </ref>
* water used for [[Netilat Yadayim]] and [[Mayim Achronim]] <ref>Beiur Halacha 338:8 s.v. Asur writes that water used for [[Netilat Yadayim]] and [[Mayim Achronim]] isn’t [[Muktzeh]]. Rav Pinchas Sheinburg (his Kuntres on [[Muktzah]] in Shalmei Yehuda (pg 264-5) agrees with Beiur Halacha. However, Rav Binyamin Zilber in Brit Olam (pg 111 #30) and Sh”t Az Nidbaru 1:79(179) argues that it should be considered [[Muktzeh]]. </ref>
#It’s preferable to say Birkat HaGomel within 3 days even if one will not be able to say it at a [[Kriyat HaTorah]] (in front of the Torah) rather than wait to say it later at a [[Kriyat HaTorah]].<ref>Magen Avraham 219:6, Mishna Brurah 219:20 </ref>
* wind-up toy <ref> Sefer Tiltulei [[Shabbat]] (pg 28) quoting Rav Moshe Feinstein considers wind-up toys Kli Sh’Melachto LeHeter by reasoning that even though it’s forbidden to wind up a toy the toy is not [[Muktzeh]] since they’re designated for little kids.</ref>
 
* whistle as long as it’s moved without it making noise <ref> Sefer Tiltulei [[Shabbat]] (pg 26) in name of Rav Moshe Feinstein, however, Shalmei Yehuda (pg 91) in name of Rav Elyashiv considers this Kli SheMelachto LeIssur </ref>
==Procedure of Birchat HaGomel==
* wrist watch (mechanical <ref> Mishna Brurah 308:168 writes that mechanical wrist and pocket watches are non-[[Muktzeh]]. Sefer Tiltulei [[Shabbat]] (pg 20 writes that a self-winding watch is also non-[[Muktzeh]]. </ref> or electric <ref>Sefer Tiltulei [[Shabbat]] (pg 20-21) in name of Rav Moshe Feinstein writes that electric wrist watches are non-[[Muktzeh]] and one doesn’t need to cover the buttons unless one feels that one will hit a button. Menuchat Ahava 12:3 holds that one should be strict not to move an electric watch on [[Shabbat]] but the strict law is that it’s permissible. </ref>) as long as it works <ref>Shemirat [[Shabbat]] KeHilchata 28:25 and Rav Elyashiv quoted by Sefer Tiltulei [[Shabbat]] (pg 21) consider non-working watches to be [[Muktzeh]], however, Kaf HaChaim 308:277 quoted by Sefer Tiltulei [[Shabbat]] (pg 21) and Yalkut Yosef (Kitzur S”A 308) write that for a person who would wear the watch as jewelry and wear it even if it wasn’t working, the watch is considered non-[[muktzah]] </ref>
 
#The Bracha of HaGomel was established to be said before a [[minyan]], preferably with two Talmediei Chachamim, and if there’s no [[minyan]] available one may not make HaGomel but rather should wait to find one.<ref>Rambam ([[Brachot]] 10:8), S”A 219:3, Beiur Halacha s.v. VeYesh Omerim, Shoneh Halachot 219:2, Piskei Teshuvot 219:15, Kitzur Shulchan Aruch 61:2 based on the pasuk in tehillim 107:32. Mishna Brurah 219:6 allows the one reciting the beracha to be included in the ten. See [[Halachot_Related_to_Coronavirus#Birkat_HaGomel]] regarding reciting HaGomel with a "Zoom Minyan"</ref>
#The minhag is to say HaGomel after [[Kriyat HaTorah]] in front of the Torah.<ref>Mishna Brurah 219:2 </ref>
#The one reciting birkat hagomel should recite it while standing.<ref>Sh"t Rivivot Ephraim 1:156:2 </ref>
#Those who hear the Birchat HaGomel being made should answer "שגמלך טוב הוא יגמלך סלה", which means "Hashem who bestowed upon you this good, should continue to bestow upon you other good tidings".<ref>Rambam ([[Brachot]] 10:8)</ref>
 
==Listening to someone else say HaGomel==
 
#Someone who listens to someone else make HaGomel has fulfilled the obligation if one heard the entire Bracha. However, if the one making the Hagomel wasn’t obligated in the Bracha, someone who’s listening doesn’t fulfill the obligation unless one answers [[Amen]].<ref>S”A 219:4,5 </ref>
#Some are in doubt whether someone can fulfill the obligation of the person listening if the listener and the one making the Bracha have different reasons for obligation of the HaGomel. Rather, only someone who is obligated in HaGomel for the same reason should fulfill someone else’s obligation.<ref>Hagahot Rabbi Akiva Eiger 219:5 leaves this question in doubt. Therefore, this situation should be avoided (see Piskei Teshuvot 219 note 90). </ref> However, some argue that anyone who’s obligated in HaGomel can fulfill the obligation of someone else.<ref>Yalkut Yosef (Otzer Dinim LeIsha pg 162-4) </ref>


==Sources==
==Sources==
<references/>
<references />
[[Category:Shabbat]]
[[Category:Brachot]]
[[Category:Prayer]]

Revision as of 00:48, 8 October 2020

In the times of the Beit Hamikdash, a person who survived a potentially life-threatening situation brought a Korban Todah, a Thanksgiving Offering, to express his gratitude to Hashem.[1] Nowadays, when the Beit Hamikdash no longer stands and offerings cannot be brought on the altar, we substitute a public proclamation of gratitude to Hashem for an offering. A survivor from a life endangering situation as defined by the Gemara recites Birkat Hagomel in gratitude.

Bracha

Hagomel.jpg

Obligation

  1. Some say that Birkat HaGomel is non-obligatory and only optional, however, others argue that it's an absolute obligation. Nonetheless, all agree that given the opportunity, one should be careful to make this bracha properly.[2]

Women

  1. The Ashkenazic minhag is that women don’t make HaGomel [3] Sephardic women, however, do recite Hagomel.[4] A woman who has the custom to recite it should wait seven days after giving birth to do so.[5]
  2. In a shul a woman can recite it from the women's section since it is under the same roof.[6]
  3. According to Ashkenazim, if a women who gave birth happens to be in front of a minyan some say that she may say HaGomel.[7]

Children

  1. According to many, a child is not required to recite this bracha until he reaches the age of Bar Mitzvah.[8] Some say that even a child should say this bracha if he reaches the age of chinuch.[9]

Events that Obligate One to Recite Birchat HaGomel

  1. The four people who are obligated to make the Bracha are
    1. Someone who was freed from jail
    2. Someone who was sick and was healed
    3. Someone who traveled at sea
    4. Someone who traveled in the desert.[10]
  2. Some say that anyone who was in near mortal danger such as someone saved from a wall collapsing, a lion attack, a goring ox, or a band of thieves at night, must make a Bracha. The ashkenazic minhag follows this opinion.[11] For specific situations, see a posek.[12]
  3. One who has been saved from multiple forms of danger only recites the bracha once.[13]

Recovering from Sickness

  1. For sickness that’s of potential mortal danger, Birkat HaGomel is required when healed. According to Ashkenazim, for sickness that’s non-mortal but confines a person to bed for 3 days or more requires a Brachat HaGomel when healed.[14] According to Sephardim, for any sickness which confines a person to bed for any amount of time requires Birkat HaGomel when healed.[15]
  2. A person who donated an organ does not say Birkat HaGomel with Hashem's name after healing from the surgery, however, one may say it without Hashem's name.[16]

Traveling From City to City

  1. Ashkenazim hold that no Bracha is made for traveling from city to city unless there’s a lot of wild animals or thieves. However, Sephardim hold that any travel from city to city obligates a Bracha if the trip was a Parsah (72 minutes).[17]
  2. Some say not to make Brachat HaGomel for traveling on an airplane since it’s considered safe, however many hold that HaGomel is required and such is the minhag.[18]
  3. If a person was in a near car accident and was saved doesn't need to make a hagomel.[19]

Released from Jail

  1. The Minhag Ashkenaz is not to make Birkat HaGomel for being let out of jail nowadays because of the lack of danger involved in staying in jail.[20] Nonetheless the Sephardic minhag is to make it for being let out of jail even if there was no danger in staying in jail.[21]

When HaGomel is Recited

  1. Preferably HaGomel should be said within 3 days. If it can’t be done within 3 days it should be said within 30 days, and if it can’t be said in 30 says it should be said whenever one wants.[22]
  2. It’s preferable to say Birkat HaGomel within 3 days even if one will not be able to say it at a Kriyat HaTorah (in front of the Torah) rather than wait to say it later at a Kriyat HaTorah.[23]

Procedure of Birchat HaGomel

  1. The Bracha of HaGomel was established to be said before a minyan, preferably with two Talmediei Chachamim, and if there’s no minyan available one may not make HaGomel but rather should wait to find one.[24]
  2. The minhag is to say HaGomel after Kriyat HaTorah in front of the Torah.[25]
  3. The one reciting birkat hagomel should recite it while standing.[26]
  4. Those who hear the Birchat HaGomel being made should answer "שגמלך טוב הוא יגמלך סלה", which means "Hashem who bestowed upon you this good, should continue to bestow upon you other good tidings".[27]

Listening to someone else say HaGomel

  1. Someone who listens to someone else make HaGomel has fulfilled the obligation if one heard the entire Bracha. However, if the one making the Hagomel wasn’t obligated in the Bracha, someone who’s listening doesn’t fulfill the obligation unless one answers Amen.[28]
  2. Some are in doubt whether someone can fulfill the obligation of the person listening if the listener and the one making the Bracha have different reasons for obligation of the HaGomel. Rather, only someone who is obligated in HaGomel for the same reason should fulfill someone else’s obligation.[29] However, some argue that anyone who’s obligated in HaGomel can fulfill the obligation of someone else.[30]

Sources

  1. ↑ Vayikra 7:12
  2. ↑ The source of Birkat HaGomel is the Gemara Brachot 54b which states that one who has completed a sea voyage, traveled through the desert, has been sick and healed, or was imprisoned and freed should thank Hashem in the form of Birkat HaGomel all based on the pasuk “They strayed in the wilderness, in the desolation of the road… Hungry as well as thirsty… They rise heavenward, they descend to the depths.” (Tehillim 107:4,5, and 26). According to the Magen Avraham (OC 219:1), Birkat Hagomel, like the Korban Todah, is non obligatory but rather optional. The Peri Megadim (OC 219:1) argues that it is obligatory. Nevertheless, all poskim (Chasam Sofer O.C. 51, Minchas Yitzchok 4:11-9) urge one to be careful to fulfill this mitzvah given the opportunity.
  3. ↑ Mishna Brurah 219:3, Sh"t Halachot Ketanot 2:161, Aruch Hashulchan 219:6, Sh"t Beer Moshe 4:22. see also Sh"t Teshuvot Vihanhagot 4:53. See also Iggerot Mosh 5:14 where argues with those who claim that she should say it in front of ten women and instead suggests saying it in front of one person. If she is married, it should be her husband.
  4. ↑ Yalkut Yosef 219:7 (and Brachot p. 572), Sh"t Yechave Daat 4:14-15, Sh"t Yabia Omer 8:23:15, HalachaYomit.co.il write that women do recite Hagomel. Kaf Hachaim 219:3 writes that it should only be recited in front of ten male relatives and adds that if there aren't ten men, it should be recited without shem umalchut. See also Ben Ish Chai Parashat Ekev 65
  5. ↑ Kaf Hachaim 219:7
  6. ↑ Rav Ovadia Yosef in Yabia Omer OC 8:15:15 explains that although the women's section is usually a separate domain because of a partition that is ten tefachim tall and the minyan isn't in her presence, nonetheless, she can recite the bracha relying on the opinion of the Rabbenu Peretz (Hagahot Smak Eruvin 72) that it is considered one room since the mechitza doesn't reach the ceiling.
  7. ↑ Rav Shlomo Zalman Auerbach in Halichot Shlomo 23:4 and Vezot HaBracha (pg 158). Torat HaYoledet 62:5 writes that the minhag of Yerushalayim is that a woman who gave birth recites hagomel in front of ten men, however, some have the minhag not to say hagomel since it requires a public declaration in front of a minyan.
  8. ↑ M.B. 219:3. Rav Simcha Bunim Cohen (Children in Halacha page 23)
  9. ↑ Reb Akiva Eiger O.C. 219 quotes one opinion that a child should make this bracha. Ben Ish Chay Parshat Eikev Shana 1 Halacha 4 also says one should make this bracha. If there is no common custom, then in deference to those who argue, he recommends saying the bracha without the Name of God.
  10. ↑ The Gemara (Brachot 54b) states that the four people who are obligated to say the Bracha of HaGomel are one who was freed from jail, one who was sick and was healed, one who travel at sea, and one who traveled in the desert. The Gemara learns it from the pasuk in tehillim “They strayed in the wilderness, in the desolation of the road… Hungry as well as thirsty… They rise heavenward, they descend to the depths.” (Tehillim 107:4-5, 26). The acronym for this in hebrew is Chayim. The Rambam (Brachot 10:8), S”A 219:1, and Kitzur Shulchan Aruch 61:1 codify this as halacha.
  11. ↑ S”A 219:9 quotes this opinion. Magen Avraham 219:10 and Mishna Brurah 219:32 write that the Ashkenazic minhag follows this opinion.
  12. ↑ See also Piskei Teshuvot 218, Halichot Shlomo 23:1
  13. ↑ Mishna Brurah 219:3
  14. ↑ Rama 219:8 Mishna Brurah 219:28. This is the opinion that the Tur 219 quotes from the Raavad.
  15. ↑ Taz 219:5, Yalkut Yosef (Brachot pg 583 and 758). This is the opinion that the Tur 219 quotes from Rambam.
  16. ↑ Sh"t Tzitz Eliezer 10:23
  17. ↑ S”A 219:7, Yalkut Yosef 219:17. Ramban Berachot 54b says that one has to say hagomel for traveling the minimum distance, regardless of the extent of the danger involved because the Yerushalmi in Berachot 4:4 says all roads are assumed to be dangerous. Meiri on Berachot 54b quotes an opinion with which he himself disagrees that claims that it is only recited if one encountered serious danger during the traveling. Talmidei Rabbeinu Yona on the Dapei HaRif 43a on Berachot quote the custom of the French rabbis saying that one should only recite it when they travel on a dangerous road even if they don't encounter any trouble and this is quoted in Shulchan Aruch 219:7 as the practice of the germans and french.
  18. ↑ *Vezot HaBracha pg 158 quotes Rav Shlomo Zalman (Halichot Shlomo Tefilla 23:5) and Rav Moshe Feinstein (Iggerot Moshe 2:59) as requiring a Bracha, and Minchat Yitzchak (2:47) as arguing. The Minchat Yitzchak's logic is that hagomel is only recited on dangers that are not taken on willingly. Sh"t Igrot Moshe 2:59, Sh"t Yechave Daat 2:26, and Halichot Shlomo (Tefillah 23:5) hold that one should make Birkat Hagomel for traveling in an airplane. Rabbi Mansour on Dailyhalacha.com concludes that for Sephardim one must travel 72 minutes in order to make a Birkat Hagomel and this is the ruling of Rav Ovadia Yosef in Yabia Omer 1:14 and Yechave Daat 2:26 and Rav Shmuel Pinchasi in Kuntres Vichol Hachaim page 34. Chacham Bentzion Abba Shaul in Or Litzion 2:14:43 says that this is only true with commercial flights where the passengers do not know each other, but in an army plane, helicopter or private plane where the passengers do know each other hagomel would not be recited.
    • Rabbi Jachter quotes that Rabbi Joseph B. Soloveitchik's practice was only to recite it after airplane travel, if a serious incident occurred but that he said that whoever perceives airplane travel as dangerous should recite hagomel even if nothing happened. Tzitz Eliezer 11:14 rules that for a flight that travels over bodies of water it should be recited but not over a flight between cities within one country.
  19. ↑ Teshuvot Vehanhagot 2:136 says that if you avoided a car accident you don't make a hagomel. See also 2:148.
  20. ↑ Beiur Halacha 219 s.v. Chavush
  21. ↑ Kaf HaChaim 219:11, Piskei Teshuvot 219:6
  22. ↑ S”A 219:6, Mishna Brurah 219:20, Kitzur Shulchan Aruch 61:2. See Piskei Teshuvot 219:4 who writes there’s a minhag who are lenient to wait until Shabbat to say HaGomel at the Torah.
  23. ↑ Magen Avraham 219:6, Mishna Brurah 219:20
  24. ↑ Rambam (Brachot 10:8), S”A 219:3, Beiur Halacha s.v. VeYesh Omerim, Shoneh Halachot 219:2, Piskei Teshuvot 219:15, Kitzur Shulchan Aruch 61:2 based on the pasuk in tehillim 107:32. Mishna Brurah 219:6 allows the one reciting the beracha to be included in the ten. See Halachot_Related_to_Coronavirus#Birkat_HaGomel regarding reciting HaGomel with a "Zoom Minyan"
  25. ↑ Mishna Brurah 219:2
  26. ↑ Sh"t Rivivot Ephraim 1:156:2
  27. ↑ Rambam (Brachot 10:8)
  28. ↑ S”A 219:4,5
  29. ↑ Hagahot Rabbi Akiva Eiger 219:5 leaves this question in doubt. Therefore, this situation should be avoided (see Piskei Teshuvot 219 note 90).
  30. ↑ Yalkut Yosef (Otzer Dinim LeIsha pg 162-4)
Retrieved from "http://localhost:80/index.php?title=Non-muktzeh_Items&oldid=28832"