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Mishnah Berurah 219:3: כתבו האחרונים דמי שנתחייב ארבעתן אינו מברך כ"א ברכה אחת לכולן.‏ The Acharonim wrote that one who is obligated in [all] four of them [i.e. circumstances that require hagomel] only makes one blessing to cover them all.


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R. Moshe Feinstein points out a fundamental difference between flying and driving. Flying is inherently dangerous. This is because man cannot survive in the air without the protection of the airplane. Therefore, because it is possible for the airplane's protection to fail it is considered a "dangerous situation". This is likened to the Talmud's case of ...


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www.shut-halacha.co.il reports a Teshuva from Rav Avigdor Nebenzahl which says: מי שעבר ניתוח בהרדמה כללית צריך לברך הגומל, כיון שהרדמה כללית הנה סכנה. Someone who underwent surgery with a total anesthetic should say Hagomel since a total anesthetic is a danger. ADDITION Yeshiva.org's article on Birkas Hagomel distinguishes between the views of ...


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Just found the answer on halachipedia: 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. [S”A 219:6, Mishna Brurah 219:20, Kitzur Shulchan Aruch 61:2]


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R Eliezer Melamed (here) writes In practice, all Sephardim and Ashkenazim should recite “HaGomel” only after an illness that is in danger of justifying desecration of the Sabbath in order to heal the patient. which would mean your non-urgent situations wouldn't justify saying the blessing. Nishmat Avraham (vol 1, on OC 219:8) writes that any serious ...


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Birkas Hagomel should ideally be recited within three days after becoming obligated to do so. However, if one waited longer than three days, one could still make the beracha for as long as one wishes (Shulchan Aruch O.C. 219:6). The Aruch Hashulchan (219:7) writes that if so long has past that one no longer remembers one may no longer recite the brocha, but ...


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In Halichos Mordechai, The Traveler's Companion, by Rabbi Eliezer Wanger, he says, quoting R' Avraham Chaim Na'ah (K'zot HaShulchan 65 and Badei HaShulchan 2): One does not say Birkas Gomeil if he traveled through a desert by train (footnote -- because on a train one is not worried about wild animals and bandits). However, in footnote 14 he says says: ...


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Orach Chaim 219:3 we make the Bracha of Hagomel in front of a Sefer Torah since there is 10 people there and it is proper to say the Bracha with a Minyan.


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The answer to your question is clearly yes, as you have noted, all of Kelal Yisrael says it on Shabbos. Sources can be found here as to whether it can be said at night, based on the same potential issue (can't bring a Todah at night), and Rav Eliezer Melamed notes: ובפתח הדביר ריט, יב, דחה את סברת השדה יצחק, כי אין ללמוד מכללי הקרבנות לברכת 'הגומל', שהיא ...


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Contemporary Poskim - שבט הלוי and להורות נתן among others - are of the opinion that one does not say the bracha after traveling in a tunnel under water, since there is no constant danger. They were discussing travel by car etc., the same reason should apply by a train. You might want to see the answer given by mbloch here Birchas Ha'Gomel for ocean ...


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dinonline answers your question here and writes Birkat ha-gomel should not be recited for a short fishing trip Shut Kinyan Torah (Vol. 1, no. 16, sec. 3) writes that somebody who sails across the Channel between England and France does not recite the blessing because the journey is short: Just as those who cross the desert only recite ha-gomel after ...


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The verse in Tehillim (107:23) from which we derive the law explicitly mentions ships: יוֹרְדֵי הַיָּם בָּאֳנִיּוֹת עֹשֵׂי מְלָאכָה בְּמַיִם רַבִּים - "They that go down to the sea in ships, that do business in great waters" From this I would infer that your first case of swimming is clearly fine (though it's worth noting that the continuing verses ...


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Birchas hagomel is only said if one has an illness and has recovered from it. If one never had an illness in the first place only a suspected one there is no reason to say birchas hagomel.


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The Rambam (MT Brachot 10:8) links the recitation of Birkat Hagomel in front of 10 people to a verse in Tehilim These thanks must be rendered in the presence of ten people, of whom two are sages, as implied by Psalms 107:32: "They will exalt Him in the congregation of the people and they will praise Him in the seat of the elders." and so writes the ...


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Piskei Teshuvos OC 219:9 says: שם: עוד כתבו דקטן אינו מחויב להודות, ואפילו מצד מצוות חינוך. כי35 אין יכול לומר הגומל 'לחייבים' שהרי עדיין אינו בר חיובא, ואם הכוונה על אביו, אין זה מן הכבוד שבן יאמר כן, וגם האב36 לא יברך הגומל על בנו, וכן נתפשט37 המנהג בכל תפוצות ישראל, אם כי קיימים כמה משיטות הפוסקים38 הסוברים שקטן שהגיע לחינוך יברך הגומל, ויש39 הכותבים ...


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The answer is Shulchan Aruch Orach Chayim siman 219, sayif 1, in the first paragraph of Magen Avraham and other commentaries. בכ"ה תמה למה אין הנשים מברכות ברכה זו ואי משום דבעי י' הא דבדיעבד סגי בלא י' ולכן תברך בפני איש א' או בפני נשים עכ"ל ואפשר שמנהגן מפני שס"ל שברכות אלו רשות:‏ (loose translation making use of Baer Heytev and Mishna Berura) ...


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As for women 'bentsching gomel', Dose of Halacha writes: ..The minhag is to recite it within 3 days of the incident after krias hatorah, though it may be recited later if necessary (Shulchan Aruch OC 219:6; Mishna Berura 20). The Chayei Adam (after 69) wrote a prayer after surviving an explosion. He writes that one should say this, along with the ...


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It is said in Orach Chayim 219:3 (based on Berakhot 54b) that you should do it with a minyan (Mishnah Berurah allows the obligated person to be included) and two scholars. It is customary to do it at Torah reading, as there is a minyan already there: צריך לברך ברכה זו בפני עשרה ותרי מינייהו רבנן, דכתיב וירוממוהו בקהל עם ובמושב זקנים יהללוהו. ואם לא שכיחי ...


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The Poskim (Orach Chaim 219:1, see Mishnah Berurah 219:1) write how one must completely leave the dangerous situation to recite HaGomel. There's much discussion regarding travelers with multiple stops and how it parallels sickness (see Birkei Yosef 219:3 and Maamar Mordechai 219:1, Kaf HaChayim 219:4-5, and Yabia Omer vol.1 Orach Chaim 13). In this case, the ...


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You don't need to say Hagomel. Your case is not included in the four who have to thank in Gemara Berachot 54b, which are paradigms linked for Birkat Hagomel: Rab Judah said in the name of Rab: There are four [classes of people] who have to offer thanksgiving: those who have crossed the sea, those who have traversed the wilderness, one who has ...


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In my experience, people tend to say HaGomel in a quieter voice than just about anything else that the public is supposed to hear. I'm in the men's section and often can't make out what the person is saying, and sometimes can't even hear him at all. In such cases the tip off that it's HaGomel is the response of those who are closer to him and can hear it. So ...


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