Hagomel

The "hagomel" blessing is the modern day equivalent to the thanksgiving sacrifice which was offered in the Beit Hamikdash as a token of appreciation for having survived a difficult ordeal. The specific circumstances which required this special offering are derived from Tehillim[1] and they are: one who traveled the sea, one who traveled the desert, one who recuperated from a serious illness, and one who was released from prison.[2] Most authorities extend these four basic categories to include any situation where one's life was in danger.[3] Today, the most common event upon which individuals are seen reciting the hagomel blessing in the synagogue is following air travel.[4]

One who was subjected to any of the four events mentioned above is required to recite the hagomel blessing even if there was no fear for one's life at any time.[5] One who experienced any of them more than once in immediate succession, or was concurrently involved in two or more such situations is still only required to recite the blessing once.[6] Many authorities argue that the comforts of contemporary prisons, such as those used for minor crimes, do not justify the recitation of the hagomel blessing upon release from such institutions.[7] Although one should not deviate from the standard wording of the hagomel blessing, any blessing which conveys a sense of thanksgiving will serve to discharge one's hagomel obligation.[8]

One who must make several stops or change ships as part of a sea journey only recites the hagomel blessing at the journey's conclusion.[9] However, one who will be spending some time in one or more places before proceeding to one's final destination may recite the blessing at each place, as well.[10] Similarly, one who is ill although no longer in a life threatening situation, does not recite the blessing until the illness is completely cured.[11] However, other authorities rule that it may be recited once one is out of lethal danger and is managing independently.[12] Some suggest that one does not recite hagomel upon recovering from an illness which was brought on due to one's negligence,[13] though the halacha does not follow this view.[14] It is interesting to note that some authorities maintain that reciting the hagomel blessing is actually optional in nature and not an outright obligation.[15]

Similar to the requirement of the thanksgiving offering, the hagomel blessing should only be recited during the day[16] and while standing.[17] The blessing should ideally be recited within three[18]to five[19] days and no later than thirty days[20] from the event. If the blessing was not recited within thirty days it may still be recited as long as one still feels a strong sense of thanksgiving and appreciation on having survived the ordeal.[21] The blessing is recited in the synagogue, in the presence of a minyan, during the Torah reading service. In fact, one who will be reciting the hagomel blessing should receive an aliya beforehand, if possible.[22] It is considered ideal to arrange for at least two rabbis to be present when one recites the hagomel blessing.[23]

After someone has recited the hagomel blessing the congregation responds: "Amen! Mishegmalcha kol tov, hu yigmalcha kol tov selah - May He who bestowed goodness upon you continue to bestow every goodness upon you, forever".[24] Some have the custom to recite a chapter of Tehillim before or after reciting the hagomel blessing.[25] In the event that there are many individuals in the congregation who need to recite the hagomel blessing, it is permitted for one person to recite it on everyone's behalf.[26] Common custom, however, is for each person to recite the blessing themselves.

A woman who is required to recite the hagomel blessing may do so in one of several ways. Some authorities suggest that she should recite the blessing in the synagogue from the women's section allowing the men to hear her and thereafter offer her the customary response.[27] Alternatively, she can recite it in the main sanctuary just prior to or following services.[28] So too, she can arrange for a minyan to assemble in her home in order for her to recite the blessing.[29]

Other authorities allow a woman to recite the blessing in front of even one man such as her father or husband, or even in front of a group of women.[30] When all else fails, some authorities allow her to recite it alone.[31] A man should not recite the blessing on behalf of a woman who is required to do so.[32] There is some support for the custom for a husband to recite the blessing on behalf of his wife if the wording of the blessing is changed accordingly, though most authorities disagree.[33] If it is done, however, the wife must be present in the synagogue at the time her husband recites the blessing.[34]

There also exists an opinion that women are entirely exempt from ever having to recite the hagomel blessing at all, as it essentially an optional blessing, anyway.[35] While common custom is not like this view,[36] there is a somewhat widespread practice for women to only recite the hagomel blessing following childbirth and not for any of the other instances that hagomel is normally recited for. A woman should wait at least a week following childbirth to recite the hagomel.[37]

Children do not recite the hagomel blessing since it includes the word "chayavim" referring to a person's guilt and responsibility for their sins. As children are not punished ("chayav") or responsible for their sins, it may just be that the hagomel blessing is one which was never intended to be recited by children.[38] Other authorities reject this literal approach to the word "chayav" and rule that children may recite the blessing should they so desire.[39] Common custom, however, is for children not to recite it.

[1] Tehillim 107

[2] O.C. 219:1

[3] O.C. 219:9, Mishna Berura 219:32, Aruch Hashulchan 219:12

[4] Igrot Moshe 2:59, Teshuvot V'hanhagot 1:193, Minhag Yisrael Torah 219:2

[5] Kaf Hachaim 219:6

[6] Mishna Berura 219:3, Kaf Hachaim 219:1

[7] Biur Halacha 219

[8] Mishna Berura 219:4,5

[9] Mishna Berura 219:1, Kaf Hachaim 219:4

[10] Kaf Hachaim 219:5

[11] Kaf Hachaim 219:4,7

[12] Piskei Teshuvot 219:5

[13] Machzik Bracha O.C. 219:2, Birkei Yosef O.C. 219:4

[14] Sdei Ha'aretz 3:7

[15] Magen Avraham 418

[16] Kaf Hachaim 219:14, Aseh Lecha Rav 6:13

[17] Kaf Hachaim 219:15

[18] Kaf Hachaim 219:25

[19] Be'er Heitev 219:9

[20] O.C. 218:6

[21] Aruch Hashulchan 219:7. See also Yabia Omer 3:16, Yechaveh Daat 3:14, Teshuvot V'hanhagot 1:197, Shevet Hakehati 1:100

[22] Chatam Sofer O.C. 51, Minhag Yisrael Torah O.C.219:1

[23] O.C. 218:3

[24] O.C. 219:4,5, Aruch Hashulchan 219:5

[25] Chayei Adam 65:4, Teshuvot V'hanhagot 1:195

[26] O.C. 219:5, Halichot Shlomo Chap. 23 note 26, Tzitz Eliezer 10:10

[27] Kaf Hachaim 219:3, Yechaveh Daat 4:14,15, Yabia Omer 8:23:15

[28] V'shav V'rapeh 2:10

[29] Har Tzvi 118, Tzitz Eliezer 19:53, Yechave Daat 4:15

[30] Kaf Hachaim 219:3

[31] Mishna Berura 219:2, Eliya Rabba O.C. 219:12

[32] Aruch Hashulchan 219:9, Kaf Hachaim 219:27

[33] Mishna Berura 219:17, Magen Avraham 219:3, Aruch Hashulchan 219:9

[34] Mishna Berura 219:17

[35] Mishna Berura 219:3, Aruch Hashulchan 219:6. See also Be'er Moshe 4:22, Teshuvot V'hanhagot 4:53

[36] Kitzur Shulchan Aruch Siman 65:2

[37] Kaf Hachaim 219:7, Be'er Moshe 8:120

[38] Magen Avraham 219, Mishna Berura 219:3, Kaf Hachaim 219:2

[39] Shaarei Teshuva 219:1, Ben Ish Chai;Ekev