Hatmana and Birkat HaGomel: Difference between pages

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Hatmana
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.
==Insulating with material that preserves heat before Shabbat==
# One is not allowed to insulate a food before [[Shabbat]] with material that preserves heat such as olive peals, sesame, salt, lime, or sand as a Gezerah that one will come to insulate with coals and stoke them. <Ref>S”A 257:1,3, Shemirat Shabbat KeHilchata 1:65</ref>
## Therefore, even from before [[Shabbat]], it is forbidden to wrap a pot with cloth which is standing on the fire or electric plate (not blech). <Ref>Shemirat Shabbat KeHilchata 1:65 </ref>
# It’s permitted to insulate before [[Shabbat]] with material that doesn’t preserve heat like clothing or cloth. <Ref> Shemirat Shabbat KeHilchata 1:65, implied from S”A 257:1,3 </ref>
## Before [[Shabbat]], it’s permissible to wrap a pot that is off the fire or on top of a pot which is off the fire. <ref>Shemirat Shabbat KeHilchata 1:65 </ref>
# Even though one can insulate food before [[Shabbat]] which is cooked Machal Ben Dursai, some say one can’t insulate it with clothes on top and coals on bottom because the insulation with the coals keeps the heat, but some permit. The Minhag is to be lenient in this regard. <Ref> The Gemara (34a) allows one to insulate with material that doesn’t preserve heat and clothing are a material that doesn’t preserve heat as in [[Shabbat]] 48a. When Hatmana on it’s own doesn’t preserve heat but keeps in heat because of another source (that besides the cover of clothing, the food is on a Garuf or Katum stove) there is a dispute in the Rishonim if there’s an issue of Hatmana. Ran ([[Shabbat]] Bameh Tomnin) in name of Rabbenu Yonah and Rashba that if the insulation preserves heat because of an external source it is forbidden as Hatmana because the insulation shows one is concerned about keeping the food warm. However the Ramban permits if the Hatmana is done with permitted material and the Shehiyah (leaving food on a covered stove from before [[Shabbat]]) is done in a permitted way because these are two separate Gezerahs (the Gemara 47b which seemingly prohibits putting an insulated pot on permitted stove is only forbidden because the food is put directly on the coals but if there’s a space of air in between the coals and the food it’d be permitted.) Ran (22a D”H VeMinhagenu), Nemukei Yosef ([[Shabbat]] Lo Yachpor), Rabbenu Yerucham (pg 68c), and Meiri ([[Shabbat]] Perek Kirah pg 142 D”H Zu Hiy) write that the Minhag is like the Ramban. Ritva 47b mentions the Ramban and adds that some are strict to make a separation between the clothing and the pot (as that’s not the usual way to insulate) but concludes that he prefers a different stringency which is putting the pot on top of a cover that separates between the pot and stove. S”A 257:8 rules “even though Shehiyah is permitted in certain cases (S”A 253) if the pot is covered with clothes even though it is a material that doesn’t preserve heat it’s forbidden to be left on the fire. However if the clothes aren’t touching the pot it’s permitted. Thus, if the pot isn’t touching the coals it’s a permissible Shehiyah and if one puts a wide vessel that doesn’t touch the sides of the pot one can put on top of it clothing.” Minchat Cohen (Mishmeret [[Shabbat]] 8) explains that S”A requires both requirements 1)the pot doesn’t touch the coals and 2) the clothes don’t touch the sides of the pot [while the Levush explains the S”A only requires one stipulation]. Sh”t Chut MeShulash 8, Shaarei Yeshua 5:8, and Sh”t Divrei Moshe 64 say that the Minhag has what to rely on even though S”A was strict. Sh”t Zechur LeYitzchak 74 pg 113b brings the opinion of Maharar Moshe Ben Chaviv who says the Minhag has what to rely on based on the Ramban and the opinions that there’s no issue of Hatmana if the food is cooking for [[Shabbat]] day; nonetheless, Zechur LeYitzchak suggests that since the Minhag predates S”A it can continue, but concludes that one should be strict like S”A. Eretz Chaim 257, Memei Shlomo 257, Sh”t Yaskil Avdi 3:10(4:7), Gedolei Tzion 9:11 also quote the Maharar Ben Chaviv and Chazon Ovadyah ([[Shabbat]] 1 pg 56; as in Sh”t Yabea Omer O”C 6:33) conclude that one can be lenient. </ref>
# There is no issue of insulating food without food without any separation. <Ref> Shemirat Shabbat KeHilchata 1:72 </ref>
# Before [[Shabbat]], some say that one can leave fully cooked food in a plastic, nylon, or aluminum bag in an pot of hot food (such as kuggel in chulent), however, some forbid because of Hatmana. <Ref> Chazon Ish 37:32 rules that a vessel inside a pot of hot water doesn’t have an issue of Hatmana. Even though, Aruch HaShulchan 258:3 and Sh”t Shevet HaLevi 3:47 argue on the Chazon Ish, Chazon Ovadyah ([[Shabbat]] 1 pg 62) says one can rely on the Chazon Ish to be lenient, especially if the food is fully cooked (for which Rama 257:7 permits Hatmana). Sh”t Shevet HaLevi 8:15(4) says that there is what to be lenient since the bag is only separating the food inside it but it would have been hot from the pot nonetheless. Sh”t Vayeshev Moshe (Zanger) O”C 19 adds that the bag or aluminum isn’t a real vessel that separates the food inside it. Rav Shlomo Zalman in Sh”t Minchat Shlomo (2:34(20) in Ostrot Shlomo version), Sh”t LeHorot Natan O”C 12, Kovetz Or Yisrael 5:23, Sh”t Shraga HaMeir 4:63, 6:3, Megilat Sefer on [[Shabbat]] 4:13, Sh”t Kinyan Torah 4:24, Sh”t Az Nidabru 6:78, Sh”t Or Letzion 2:17(13), and Sh”t Maaseh Nisim 163 agree that there’s no Hatmana in our case of a food within another food since it’s not meant to be totally separate. [Even though Shemirat [[Shabbat]] 42:63 is strict regarding materials that don’t allow liquid through such as plastic, nylon, and aluminum, however in the new edition there’s a retraction in 1:87 quoting Rav Shlomo Zalman to permit in all circumstances.] Meor [[Shabbat]] 3 pg 519, and Menuchat Ahavah 1:3(27) are somewhat strict on the issue, the Minhag is to be lenient on this issue. </ref>.


==Insulating on Shabbat==
==bracha==
# On [[Shabbat]], one is not allowed to insulate food (cooked or raw) from all sides even if one uses material that doesn’t preserve heat like clothing or cloth because of the Gezerah that one will find the food cold and come to heat it up. <Ref> S”A 257:1,2, Shemirat Shabbat KeHilchata 1:65 </ref>
[[File:Hagomel.jpg|center|500px]]
## It is forbidden to immerse an unopened can in hot water even if it’s fully cooked and even if the water is off the fire. <ref>Shemirat Shabbat KeHilchata 1:65 </ref>
# According to Ashkenazim, it’s permissible to insulate a pot that’s on the fire if the insulation doesn’t come into contact with all (6) sides of the pot only if the food is fully cooked and the food is liquid it must still not have completely cooled. <Ref>Shemirat Shabbat KeHilchata 1:66 </ref>
# It’s permissible to insulate a Kli Sheni with cloth. <Ref>Shemirat Shabbat KeHilchata 1:68 </ref>
# It’s permitted to insulate on [[Shabbat]] with material that doesn’t preserve heat like clothing or cloth cold food to remove its coldness (not to actually heat it up) or to prevent it from getting colder. <Ref>In [[Shabbat]] 51a, Rav Yehuda in the name of Shmuel says that it’s permitted to insulate cold food. Rashi ([[Shabbat]] 51a) explains that it’s permitted to keep it cold and there’s no Gezerah of Hatmana, implying that heating up cold food even with insulation of material that doesn’t preserve heat is forbidden. Mahari MeLunil 51a, Ravan 346, Ravyah 202 pg 287, and Rabbenu Yishaya MeTeranayah pg 294 concur with Rashi. However Rambam, ([[Shabbat]] 4:4) permits insulating the cold food even to remove its coldness. Rashba 51a in name of the Geonim, Ran 23b, Nemukei Yosef 51a, and Rabbenu Yerucham pg 68c in name of Tosfot agree with the Rambam. S”A 257:6 rules like the Rambam. </ref>


==Crock pot==
==Obligation==
# Leaving food in a crock pot from before [[Shabbat]] is permitted if the food is cooking for [[Shabbat]] day and the knob is covered. <Ref>Reasons to permit: 1)There are some Rishonim that permit Hatmana if the food is meant to be eaten the next day. [Shibolei HaLeket 57 in name of Rabbenu Simcha says that Shehiya is permitted if a person has two pots and the one that’s cooking for [[Shabbat]] day is separate from the pot cooking for Friday night. Rabbenu Binyamin (quoted by Shibolei HaLeket), Mordechai ([[Shabbat]] 3:300), Rabbenu Yishaya HaRishon ([[Shabbat]] Bameh Tomnin), and Ravan ([[Shabbat]] 338) concerning Hatmana allow something that is set aside for the next day.] Rama 257:1 rules like these opinions. However Bet Yosef 253:1(4) concludes that this seemingly goes against many of the Mefarshim that are brought in the following Siman. 2) There is a dispute in the Rishonim whether there is Hatmana when the food is touching the coals even though the food itself isn’t covered. S”A 253:1 end of saif rules (based on Rosh ([[Shabbat]] 3:1), Tur 253:1, Ran 15b D”H Kirah, and Magid Mishna 3:4 in name of Rambam) that if the pot is touching the coals directly it’s forbidden to do hatmana in any case. However Rama 253:1 says that there are those who permit (namely, Mordechai ([[Shabbat]] 299, Hagahot Maimon 7:20, and Or Zaruh 2:8 pg 3c) and so is the Minhag. Chazon Ish 37:19 argues on this Rama and follows S”A. Some distinguish between the pot directly on the coals and where there’s a small airspace in between including Mishna Brurah (Shaar Tzion 257:43) and Shulchan Aruch HaRav 257:10 (based on Ritva [[Shabbat]] 47b). Thus, Chazon Ovadyah (1 pg 64) argues that the small airspace is reason to permit even according to S”A, while Shulchan Shlomo 257:13 doesn’t consider the airspace as an interference between the coals and the pot because that’s the way it cooks. Those who permit: Rav Vosner (Kovetz MeBet Levi 9, [[Shabbat]] LeYisrael pg 373), Sh”t Shevet HaLevi 9:52, and Rav Moshe Feinstein (Sefer Otzrot Ha[[Shabbat]] and Sefer Matmin UMevashel Beshabbat quote it in his name) permit (according to the Rama). Chazon Ovadyah ([[Shabbat]] 1 pg 64) permits according to S”A based on a Safeka Safeka, and the small airspace, as long as one covers the knob to serve as a reminder. [see http://www.dailyhalacha.com/Display.asp?ClipDate=8/24/2008 who quotes Rav Ovadyah.] Those who forbid: Rav Shlomo Aurbach in Shulchan Shlomo 257:13 forbids. Rav Elyashiv commonly quoted “in his name” (as in Sefer Otzrot Ha[[Shabbat]] and Sefer Matmin UMevashel Beshabbat) as forbidding the crock pot, however Shbbat hayom recounts that he and his friend Rabbi Ofir Malka showed Rav Elyashiv the pot and Rav Elyashiv permitted it according to the Rama. </ref>


==Thermos==
#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>
# Many permit pouring hot water from a Kli Rishon into a thermos on [[Shabbat]] as long as the thermos is completely dry before pouring into it. <Ref> Shalmei Yehuda 6:4 quoting Rav Elyashiv, Chazon Ish 37:35, Az Nidbaru 1:48-9, 3:17, Shemirat Shabbat KeHilchata 1:70, and Sh”t Igrot Moshe 1:95 permit pouring hot water from a Kli Rishon into a thermos and there would be no issue of 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>


==Rewrapping==
===Women===
# If a pot was wrapped in a permissible manner before [[Shabbat]], it’s permissible to uncover and rewrap it on [[Shabbat]], or add warmer clothes. <Ref>Shemirat Shabbat KeHilchata 1:67 </ref>


==References==
#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>
<references/>
#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>
#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>
 
===Children===
 
#According to many, a child is not required to recite this bracha until he reaches the age of Bar Mitzvah.<ref>Mishna Brurah 219:3, Yalkut Yosef 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>
 
==Events that Obligate One to Recite Birkat hagomel==
 
#The four people who are obligated to make the bracha are
##Someone who was freed from jail
##Someone who was sick and was healed
##Someone who traveled at sea
##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>
#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>
#Someone who was in danger because he was shot at but they missed, according to Ashkenazim, recites hagomel.<ref>Piskei Teshuvot 218:10 s.v. vchen</ref> Similarly, a soldier returning from war should recite hagomel, according to Ashkenazim.<ref>Piskei Teshuvot 218:10:2 s.v. vchen</ref>
#One who has been saved from multiple forms of danger only recites the bracha once.<ref>Mishna Brurah 219:3 </ref>
 
===Released from Jail===
 
#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, Hazon Ovadia, Page 358 </ref>
 
===Recovering from Sickness===
 
#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), Hazon Ovadia, Page 371. This is the opinion that the Tur 219 quotes from Rambam. </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>
 
===One Who Traveled at Sea===
 
#Sephardim hold that one who swims in the sea, even the Sea of Galilee, which is near a residential area, and even if there is a lifeguard present, recites Birkat hagomel.<ref>Hazon Ovadia, Page 363 </ref> However, Ashkenazim hold that no bracha is recited.<ref>Ashrei Ha'ish 40:14</ref>
 
=== Flying in an Airplane ===
 
# Many poskim hold that if he flew in an airplane over the ocean he should recite hagomel.<ref>Rav Elyashiv (Ashrei Ha'ish 40:15), Tzitz Eliezer 11:14</ref>
 
===Traveling From City to City===
 
#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, Hazon Ovadia, Page 364. 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>
#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. Rav Elyashiv (Ashrei Ha'ish 40:15) holds that hagomel is only recited for flying over an ocean, but not flying over land. [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.
*[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>
#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. Rav Elyashiv (Ashrei Ha'ish 40:20) agrees.</ref>
#If a person was in a car accident and was saved he should recite hagomel.<ref>Rav Moshe (Mesoret Moshe v. 3 p. 58)</ref>
 
==When hagomel is Recited==
 
#Preferably, hagomel should be said within 3 days of the event. 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>
#It’s preferable to say birkat hagomel within 3 days even if one will not be able to say it at a [[Kriyat HaTorah|Kriyat Hatorah]] (in front of the Torah) rather than wait to say it later at a [[Kriyat HaTorah|Kriyat Hatorah]].<ref>Magen Avraham 219:6, Mishna Brurah 219:20 </ref>
 
==Procedure of Birkat hagomel==
 
#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, Hazon Ovadia Page 342. 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>
 
==Children and Birkat hagomel==
 
#One who is not bar/bat hinuch and recovers form an illness should recite birkat hagomel after keriat hatorah. <ref>Hazon Ovadia, Page 349 </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==
<references />
[[Category:Brachot]]
[[Category:Prayer]]

Revision as of 22:05, 2 April 2024

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 Birkat 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. Someone who was in danger because he was shot at but they missed, according to Ashkenazim, recites hagomel.[13] Similarly, a soldier returning from war should recite hagomel, according to Ashkenazim.[14]
  4. One who has been saved from multiple forms of danger only recites the bracha once.[15]

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.[16] Nonetheless the Sephardic minhag is to make it for being let out of jail even if there was no danger in staying in jail.[17]

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.[18] According to Sephardim, for any sickness which confines a person to bed for any amount of time requires Birkat hagomel when healed.[19]
  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.[20]

One Who Traveled at Sea

  1. Sephardim hold that one who swims in the sea, even the Sea of Galilee, which is near a residential area, and even if there is a lifeguard present, recites Birkat hagomel.[21] However, Ashkenazim hold that no bracha is recited.[22]

Flying in an Airplane

  1. Many poskim hold that if he flew in an airplane over the ocean he should recite hagomel.[23]

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).[24]
  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.[25]
  3. If a person was in a near car accident and was saved doesn't need to make a hagomel.[26]
  4. If a person was in a car accident and was saved he should recite hagomel.[27]

When hagomel is Recited

  1. Preferably, hagomel should be said within 3 days of the event. 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.[28]
  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.[29]

Procedure of Birkat 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.[30]
  2. The minhag is to say hagomel after Kriyat HaTorah in front of the Torah.[31]
  3. The one reciting birkat hagomel should recite it while standing.[32]
  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".[33]

Children and Birkat hagomel

  1. One who is not bar/bat hinuch and recovers form an illness should recite birkat hagomel after keriat hatorah. [34]

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.[35]
  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.[36] However, some argue that anyone who’s obligated in hagomel can fulfill the obligation of someone else.[37]

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. ↑ Mishna Brurah 219:3, Yalkut Yosef 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. ↑ Piskei Teshuvot 218:10 s.v. vchen
  14. ↑ Piskei Teshuvot 218:10:2 s.v. vchen
  15. ↑ Mishna Brurah 219:3
  16. ↑ Beiur Halacha 219 s.v. Chavush
  17. ↑ Kaf HaChaim 219:11, Piskei Teshuvot 219:6, Hazon Ovadia, Page 358
  18. ↑ Rama 219:8 Mishna Brurah 219:28. This is the opinion that the Tur 219 quotes from the Raavad.
  19. ↑ Taz 219:5, Yalkut Yosef (Brachot pg 583 and 758), Hazon Ovadia, Page 371. This is the opinion that the Tur 219 quotes from Rambam.
  20. ↑ Sh"t Tzitz Eliezer 10:23
  21. ↑ Hazon Ovadia, Page 363
  22. ↑ Ashrei Ha'ish 40:14
  23. ↑ Rav Elyashiv (Ashrei Ha'ish 40:15), Tzitz Eliezer 11:14
  24. ↑ S”A 219:7, Yalkut Yosef 219:17, Hazon Ovadia, Page 364. 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.
  25. ↑ *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. Rav Elyashiv (Ashrei Ha'ish 40:15) holds that hagomel is only recited for flying over an ocean, but not flying over land. 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.
  26. ↑ Teshuvot Vehanhagot 2:136 says that if you avoided a car accident you don't make a hagomel. See also 2:148. Rav Elyashiv (Ashrei Ha'ish 40:20) agrees.
  27. ↑ Rav Moshe (Mesoret Moshe v. 3 p. 58)
  28. ↑ 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.
  29. ↑ Magen Avraham 219:6, Mishna Brurah 219:20
  30. ↑ 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, Hazon Ovadia Page 342. 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"
  31. ↑ Mishna Brurah 219:2
  32. ↑ Sh"t Rivivot Ephraim 1:156:2
  33. ↑ Rambam (Brachot 10:8)
  34. ↑ Hazon Ovadia, Page 349
  35. ↑ S”A 219:4,5
  36. ↑ Hagahot Rabbi Akiva Eiger 219:5 leaves this question in doubt. Therefore, this situation should be avoided (see Piskei Teshuvot 219 note 90).
  37. ↑ Yalkut Yosef (Otzer Dinim LeIsha pg 162-4)
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