Draft:Birkat Hagomel
{Judaism| prayers}}
Birkat HaGomel (Hebrew: בִּרְכַּת הַגּוֹמֵל, Blessing [of thanksgiving] for Deliverance [from life-threatening danger], [note 1][note 2] is a blessing thanking HaShem for delivering a Jew safely when they have experienced an actual or potentially dangerous event. The act of reciting the blessing is often referred to by the Yiddish phrase "benching Gomel".
The prayer must if at all possible be said within 3 days of surviving the danger. It can be said anywhere, but must be said before a minyan (at least ten Jewish men gathered for the purposes of prayer). It is often said at the Monday, Tuesday or Shabbat Torah reading during Shacharit when the person reciting the blessing is given an aliyah to read a portion from the Torah, but this is not essential.
Uses
[edit]All orthodox nusachim utilise the prayer to give thanks for surviving dangerous events. The exact definitions of what constitutes a dangerous event, and certain words and psalms said around the blessing differ by nusach.[1][2][3][4]
Origin of Birkat HaGomel
[edit]The way to give thanks to HaShem for surviving potential injury or death during the time of the Beit HaMikdash was by bringing a Korban Todah (sacrifice of thanksgiving) offering to the temple (Leviticus 7:12). Since then the mitzva of giving thanks is fulfilled by reciting Birkat HaGomel in public, to emulate the Korban Todah which was offered publicly. Chayei Adam recommends that in addition to benching Gomel, you should also publicly give charity equivalent to the value of the Korban Todah that would have been offered, while stating that the donation is to fulfill the mitzva, but this is not mandatory.
Giving thanks is a voluntary action based on the givers feeling of thankfulness, as was the offering of the Korban Todah. So not reciting the prayer is not a sin, but Halacha (Jewish law) advises that if you do give thanks you must apply yourself to doing it properly. The Halacha creates an "obligation" to give thanks, but the word obligation in this context is meant to convey that Halacha has determined when someone should, as a minimum, feel thankful and give thanks, not that they are forced to do so. Over time, however, since observant orthodox believers desire to often thank HaShem for the blessings they receive, the "obligation" to give thanks, and the giving of thanks in the way set out in Halacha have become synonymous. [5]
The Halacha for reciting Birkat HaGomel is set out in Talmud Masechet Berachot (54b.12) where Rav Yehuda quotes Rav as saying that 4 categories of people are obligated to give thanks to HaShem for saving them:
- A person who sails on the sea, when they return to port
- A person whose journey exposed them to the dangers of the desert, once they reach an inhabited city
- Someone who recovers from an illness
- A prisoner released from prison[5][6]
A mnemonic to remember these four categories is the word [CHA][Y][I]"[M] (chayi"m) in וכל החיי"ם יודוך סלה (and all living things will thank you, Selah!) from Psalm 115:18 used in the third blessing of the Amidah. It is an acronym for:
- [CHA]vush: a released prisoner
- [Y]am, the sea
- [Y]isurim, the pain experienced by a sick but now healed person
- [M]idbar, which refers to those traveling through the desert who have arrived at an inhabited settlement.[7]
The ruling is based on these categories of people all being referred to in Psalm 107, as set out in the Halacha. Psalm 107:1–2 starts by saying that HaShem should be praised because he is good and loving, and should be praised especially by those he has saved from adversity. The Psalm then describes the category of people mentioned in the Halacha, how HaShem saved them and how grateful they were:[5]
| Travel by sea | Travel through desert | Recovery from illness | Release from prison | |
|---|---|---|---|---|
| Psalm 107 Berachot |
23–32 54b.13 |
4–9 54b.14 |
17–22 54b.15 |
10–16 54b.16 |
| Risky event | Great sea storms | Lost in desert, no resting place | Were sinful | Defied HaShem’s word |
| Caused danger | Reel like drunks, skills useless | Became hungry, thirsty, weary | Too sick to eat, close to death | Humbled, bound in darkness |
| What they did | Cried to HaShem for help | |||
| What Hashem did | Quieted storm, brought to port | Directed to resting place | Healed them | Broke bonds |
| How to react | Praise HaShem, offer thanksgiving sacrifices | |||
| Because | He does wondrous deeds | He satisfies thirst and hunger | He does wondrous deeds | He shatters gates and bars |
Psalm 107:32 (Let them exalt Him in the congregation of the people, acclaim Him in the assembly of the elders, וִֽ֭ירוֹמְמוּהוּ בִּקְהַל־עָ֑ם וּבְמוֹשַׁ֖ב זְקֵנִ֣ים יְהַלְלֽוּהוּ) [emphasis added] summarises the need to give praise and the method of doing so. Based on this, Berachot 54b.17-18 discuss how the thanks should be given in front a minyan (congregation of the people) including, if available, 2 sages (assembly of the elders).[5][6]
Berachot 54b.19-20 detail how listening to someone else, who is obligated to make the blessing, with intention to fulfill your obligation, is sufficient to meet your obligation, even if you don’t respond "Amen", although it is expected that you will respond Amen. If the person reciting is not obligated, then you only fulfill your obligation by responding Amen. The person who says the thanks must also have the intention that others will meet their obligation through their recitation. This is particularly important in Nusach Edot HaMizrach where the obligation has been expanded to many more situations than in Nusach Ashkenaz. There are often many congregants needing to give thanks especially during the Shabbat Torah reading, and all can fulfill their obligation through one recitation.[5][6][8][9]
Ideal circumstances for reciting Birkat HaGomel
[edit]If circumstance permit Birkat HaGomel should ideally be recited:
- Within 3 days of the event occuring,
- In front of a minyan of 10 men, not including the person giving thanks, and an additional 2 Torah scholars (so at least 12 plus the one reciting),
- After the person benching Gomel has been given an aliyah to read from the Torah,
- While standing,
- During the daytime,
- Individually by each person giving thanks, unless the danger was experienced as a group where one person can recite for the group and the others respond in plural.
If the ideal situation for recitation is not possible the following leniencies are allowed:
- Most requirements (except that for a minyan) can be dispensed with to enable recitation within 3 days of the event. If not possible in 3 days,it should be recited within 5 days. If not within 5 days then within thirty days. If not within thirty days then anytime the person giving thanks still feels thankful.
- The minimum minyan required is 10 men including the person giving thanks if male, and excluding Torah scholars if none are available (so at least 10 men). If a minyan is not or will not be available the blessing can be said without mentioning HaShem’s holy names (see blessing text below).
- An aliyah and the presence of the Torah are not essential if arranging these would delay the recitation.
- The recitation is valid if the person giving thanks is sitting.
- The recitation is valid if it has to be given at night.
- If too many people need to give thanks individually to be practical, it is valid to fulfill the obligation by listening to someone else who is obligated saying Birkat HaGomel, while everyone obligated and the person doing the recitation bear in mind that they will all be fulfilling their obligation in this way. If the person doing recitation is not obligated then the others who are obligated only fulfill their obligation if they respond Amen.[5]
Birkat HaGomel nusachim
[edit]Askenazim (and Chasidim including Chabad who broadly follow Nusach Askenaz in this case) generally limit the obligation to bench Gomel, to those events when actual danger was experienced, or where highly likely danger was avoided. Sephardim (and Mizrahim) extend the obligation to any event where potential danger exists, whether or not the person obligated actually experienced the danger. Therefore there are normally a larger number of Sephardim obligated to bench Gomel than Askenazim.
| Danger | Askenaz / Sefard / Chabad | Edut HaMizrach |
|---|---|---|
| General philosophy towards obligation to give thanks | ||
| All nusachim | if a person experiences the events mentioned in Berachot 54b, or any event which may be dangerous, and survives or avoids injury or death from an actual or imminently dangerous occurrence (for example, a lion attacks them, or looks about to attack them in the desert) they are obligated to thank HaShem. | |
| Differences in Nusach | if a person experiences any of those events in Berachot 54b, or any other event where danger potentially exists, but no danger occurs (for example, an uneventful journey through a desert), they are not obligated to bench Gomel. | if a person experiences any event mentioned in Berachot 54b or any other potentially dangerous event, they are obligated whether or not the harm occurs. [Supported by all pronouncements of the Rishon LeZion referenced in this article.] |
| Four categories from Berachot 54b | ||
| Journey by sea | Not obligated unless actual or imminent danger occurs during sea voyage and is survived[10] | Obligated if any sea voyage is undertaken even if that journey is short.[11] Also obligated if traveling on non-saltwater rivers or swimming in them or the sea if the potential danger of drowning exists. Just bathing in a spring does not attract obligation.[10] |
| Journey through desert | Not obligated unless actual or imminent danger occurs during journey through desert and is survived | Obligated if any journey through the desert is undertaken, including if flying over a desert. |
| Recovery from illness | No obligation unless high danger of death or serious injury is experienced. Surviving a quarantine without serious sickness does not attract an obligation, unless high danger of death or injury is experienced. [A minority follow the opinion that one is obligated if bedridden for 3 days, even if the illness was not life threatening.][12] | Obligated for any sickness, including during quarantine, if bedridden for any period, even if not life threatening.[13] If the person wasn’t bedridden, it is still appropriate to recite several chapter of Psalms to give thanks.[12] |
| Even if a potentially life threatening illness is self-inflicted through negligence or an unsuccessful attempt at death by suicide, a person is obligated to give thanks, because the recovery is from HaShem, irrespective of the cause of illness[8] | ||
| Release from prison | Only obligated if released from prison after murder or manslaughter conviction | Obligated if released from prison irrespective of the reason for conviction |
| Extended categories | ||
| Woman | Not obligated to give thanks. Women did bring Korban Todah offerings to the Beit HaMikdash, which would normally require them to give thanks via Birkat HaGomel. However majority Ashkenazi Halacha rules that women are not required to bench Gomel, because the requirement to recite the prayer in front of ten men could breach the laws of Tzniut (modesty), at least making orthodox woman who follow these laws uncomfortable. Tzniut is foundational to managing the Halachic relationship between men and women, and is considered in all Halachic ruling involving the sexes.
This ruling against women’s obligaton to bench Gomel was contentious. A minority of Ashkenazi poskim believed that the cautions around Tzniut were insufficient to overcome the Beit HaMikdash practice, as long as precautions were put in place to ensure Tzniut was maintained (as they were in the Beit HaMikdash). Over time Nusach Ashkenaz has adopted the stricter opinion and Ashkenazi woman do not bench Gomel.[5] |
Obligated in same situations as men, and after childbirth. Based on women also offering the Korban Todah in the times of the Beit HaMikdash. Concerns related to Tzniut are overcome by following various opinions on how women can fulfill the obligation modestly depending on their level of comfort:
|
| Children | Children below bar mitvah age (Askenazim and Sephardim) or bat mitvah age (Sephardim) are not obligated to give thanks. Some rulings say they are obligated if above age of Chinuch (education). The child’s parents’ nusach should be followed.[6] | |
| Other Journeys | No obligation unless an actual danger is survived. In some Askenaz Nusach a flight to a foreign country does create an obligation[15][16][17] | Any journey between two cities of more than a Parsa (4km or 2.4 miles), including the return journey if on the same day, creates an obligation. In practice the obligation is measured in terms of a 72 minute journey related to the mode of travel not the distance. For example if a distance of more than 4km is driven between cities in less than 72 minutes there is no obligation, but if the same journey on foot takes longer than 72 minutes an obligation is created.[15][16] |
| Childbirth | Not obligated[5] | Woman are obligated to bench Gomel 7 days after safely giving birth. This is normally done before an arranged minyan at her recovery bed, at a son’s bris, or at a daughter’s naming ceremony. |
Text of Birkat HaGomel
[edit]The blessing should be recited in front of a minyan (10 Jewish men). In Nusach Ashkenaz this can include the person saying the blessing, while Sephardim exclude them. Preferably the minyan should include 2 sages (Torah scholars) but it can still be recited if they are not available.[6]
The blessing is normally said on days when the Torah is being read in Shacharit (Monday, Thursday, Shabbat), because Torah sages are often in shul at this time. The person doing the blessing is normally given an aliyah to read from the Torah, after which they blessing is recited. The aliyah may include hagbah or glila if all the reading aliyot are allocated to other priority people.[6]
The most important requirement is that the blessing should be said within three days of surviving the event if at all possible. This overrides the requirement to have Torah sages present, or to recite the blessing as part of the Shacharit Torah reading if this does not fall within the three days. This also applies to a person sitting shiva who cannot be called to the Torah. They should not wait for an aliyah but should say the blessing before a minyan within three days even during shiva.[6] A minyan is always required. If one knows that a minyan will not be available within 30 days of surviving, the blessing can be said without using HaShem’s holy name (see blessing text below).[7]. The obligation to thank HaShem for saving a person remains until they give thanks, so even if not said within 3 days, the blessing must still be given as soon as possible thereafter.
Nusach Sefard[3] and Nusach Chabad[4] (mostly) follow the Askenazi[1] Birkat Hagomel ritual. Nusach Chabad leave out the word "kol" in the blessing.[6] Nusach Edot HaMizrach adds a (second) "kol" in the congregation’s response.[2]
| # | English translation | Transliteration | Hebrew |
|---|---|---|---|
| After their Torah reading if the person Benching Gomel is Sephardi[6][2][7] they say the following verse: | |||
| 1 | I praise HaShem with all my heart in the assembled congregation of the upright[a] | Odeh HaShem bechol-levav besod yesharim ve'edah | אוֹדֶ֣ה השם בְּכׇל־לֵבָ֑ב בְּס֖וֹד יְשָׁרִ֣ים וְעֵדָֽה |
| Some Sephardim[6][7] also add the following 2 verses: | |||
| 2 | They should thank G‑d for His kindness and for His wonders to mankind.[b] | Yodu laHaShem chasdo venifle'otav livnei adam | יוֹדוּ לשם חַסְדּוֹ וְנִפְלְאוֹתָיו לִבְנֵי אָדָם |
| 3 | Blessed is G‑d because He has acted with wondrous kindness to me in the besieged city[c] | Baruch HaShem ki hifli chasdo li be’ir matzor | בָּרוּךְ השם כִּי הִפְלִיא חַסְדּוֹ לִי בְּעִיר מָצוֹר |
| Sephardim continue, and Ashkenazim start by saying the Gomel blessing: | |||
| 4 | Blessed [are You, HaShem our G‑d, King of the Universe],[d] who bestows goodness upon the undeserving,[e] who has bestowed [every][f] goodness upon me. | Baruch [attah HaShem Elokeinu melech ha'olam] haggomel lechayyavim tovot sheggemalani [kol] tov | בָּרוּךְ [אַתָּה השם אֱלֺקֵינוּ מֶֽלֶךְ הָעוֹלָם] הַגּוֹמֵל לְחַיָּבִים טוֹבוֹת שֶׁגְּ֒מָלַֽנִי [כָּל-]טוֹב |
| The congregation responds Amen and then: | |||
| 5 | He Who has bestowed [every][g] goodness upon you, may He bestow every goodness upon you, Selah. | Mi sheggemalecha [kol-]tov hu yigmalecha kol-tov Selah | מִי שֶׁגְּ֒מָלְ֒ךָ [כָּל־]טוֹב הוּא יִגְמָלְ֒ךָ כָּל־טוֹב סֶֽלָה |
| If Sephardi[2], the person giving the blessing says Amen and then: | |||
| 6 | May it be your [HaShem’s] will | Ken yehi ratzon | כֵּן יְהִי רָצוֹן |
Notes to text:
- ^ Psalm 111:1
- ^ Psalm 107:8
- ^ Psalm 31:22
- ^ If the blessing cannot be recited before a minyan within 30 days, or in some Sephardi congregation when a woman recites the blessing, then it is permissible to say it without using HaShem’s holy names included in the brackets[7]
- ^ The Aramaic derived word "chayyavim" can be translated variously as "wicked", "guilty", "culpable" or "obligated", which in the context of the prayer refers to HaShem in his mercy being good even to those who are undeserving, and likewise although I am undeserving he bestows goodness on me.[6][7] Despite the reference to being undeserving, the blessing does assist with survivors guilt because the person reciting it hears confirmation from the congregation that their survival is a blessing from HaShem for which they should not feel guilt.[18]
- ^ Chabad leave out "kol" here[6][4]
- ^ Sephardim include "kol" here[6][2][7]
Notes
[edit]- ^ a b
Obscuring the 7 Holy Names This article is only a general overview. It may not mention all differences between nusachim or quote all related Halacha. For specifics consult your rabbi or a posek. English Translit. Hebrew Why obscure?: To observe prohibition against writing HaShem’s names where they may be destroyed (Deuteronomy 12:3–4), incl. in printed electronic media 4‑letter name HaShem HaShem יְיָ / השם 12‑, 42‑, 72‑letter names Only 3‑letter acronyms in grey with letters replaced by "∞" and warnings Ado‑ai (for 4-letter) HaShem HaShem יְיָ / השם Ado‑ai (itself) L‑rd Ado‑ai אֲדֹ‑י Kel G‑d Kel קֵל Elokim G‑d Elokim אֱלֹקִים Ekyeh Ekyeh Ekyeh אֶֽקְיֶ֑ה Shakkai Alm-ghty Shakkai שַׁקַי֙ Tzvakot H‑sts Tzvakot צְבָאקֹת Exceptions: Words only containing part of the 4-letter name, or Kel used in personal names (Joel / Yoel / יואל) - ^ a b
Different components of a Jewish prayer service This article is only a general overview. It may not mention all differences between nusachim or quote all related Halacha. For specifics consult your rabbi or a posek. Blessing an aspect or action of HaShem - Blessed are you HaShem our G‑d, king of the world…
- …בָּרוּךְ אַתָּה השם אֱלֹקֵינוּ מֶֽלֶךְ הָעוֹלָם
Command Blessing before performing a commandment - Blessed are you HaShem our G‑d, king of the world, who sanctified us with your commandments and commanded…
- …בָּרוּךְ אַתָּה השם אֱלֹקֵינוּ מֶֽלֶךְ הָעוֹלָם אֲשֶׁר קִדְּ֒שָֽׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ
Blessing the 4-letter name to close off another component - Blessed is his sanctified Name, whose kingdom lasts forever.
- בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד
Request related to surrounding blessings - [L‑rd of the world] May it be your will HaShem my G‑d and G‑d of my fathers that…
- …יְהִי רָצוֹן מִלְּפָנֶֽיךָ השם אֱלֹקֵינוּ וֵאלֹקֵי אֲבוֹתֵֽינוּ [רִבּוֹנוֹ שֶׁל עוֹלָם]
Other
References
[edit]- ^ a b "Siddur Askenaz: Weekday Shacharit, Torah Reading, Birkat Hagomel", Sefaria (in Hebrew and English), n.d. [composed in France c. 1055 – c. 1105 CE], retrieved 10 December 2023
{{cite web}}: CS1 maint: year (link) - ^ a b c d e "Siddur Edot HaMizrach: Shabbat Shacharit, HaGomel", Sefaria (in Hebrew), retrieved 14 December 2023
- ^ a b "Siddur Sefard: Weekday Shacharit, Torah Reading", Sefaria (in Hebrew and English), n.d. [composed c.1710 – c.1810 CE], retrieved 14 December 2023
{{cite web}}: CS1 maint: year (link) - ^ a b c Zalman, Rabbi Shneur, ed. (n.d.) [composed c.1765 – c.1795 CE], "Siddur Chabad: Weekday Shacharit, Torah Reading", Sefaria (in Hebrew), retrieved 14 December 2023
{{cite web}}: CS1 maint: year (link) - ^ a b c d e f g h Neustadt, Rabbi Doniel (2006), "The Blessing Of Ha-Gomel - Parshas Vayera", torah.org, retrieved 26 December 2023
- ^ a b c d e f g h i j k l m n Wenger, Rabbi Eliezer (n.d.), "Birkas Gomeil", Chabad.org, retrieved 14 December 2023
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