These sources explore the blessing of thanksgiving (Birkat HaGomel) recited after surviving significant dangers, including sea travel and journeys through wilderness. They establish the halakhic criteria for who is obligated to recite the blessing, the nature of perils that trigger the obligation, and practical considerations for its recitation.
ארבעה צריכים להודות
29 sources · 20 verified
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What the sources say
The Gemara in Berakhot 54b establishes the four categories of people obligated in Birkat HaGomel — seafarers, desert travelers, the formerly ill, and the formerly imprisoned — drawing on Tehillim 107, which frames all four as instances of divine rescue from mortal danger; the Rambam (Hilkhot Berakhot 10:8) and Shulchan Arukh (O.C. 219:1) codify these categories, with the Shulchan Arukh noting a dispute between Ashkenazic practice (limiting the obligation to genuinely dangerous wilderness travel) and Sephardic practice (blessing for all roads, presumed dangerous).
Tzitz Eliezer (11:14) is not available in text for Mekoros to read, but our research indicates that he addresses whether one recites Gomel after flying and ultimately rules that a person flying a long distance should recite hagomel with God's name and sovereignty, comparing air travel to both sea travel and desert travel in its inherent dangers in this source.
On the other side of the dispute, Teshuvos V'hanhagos (2:148) is not available in text for Mekoros to read, but our research indicates that he addresses whether one flying by airplane over land — rather than sea or desert — should recite the blessing, arguing that modern air travel carries no more danger than road travel and that reciting Gomel for land-based routes risks an unnecessary blessing in this source; similarly, Minchas Yitzchak (2:47) is not available in text for Mekoros to read, but our research indicates that he addresses whether airplane travel constitutes sufficient danger to require Birkat HaGomel with God's name and sovereignty in this source.
On the woman's obligation specifically: the Rambam (Hilkhot Berakhot 10:8) formulates the obligation in gender-neutral terms, and the Kaf HaChayim (O.C. 219:3) rules explicitly that women are obligated in Birkat HaGomel, suggesting that a woman who cannot appropriately stand before men should recite the brachah in a women's synagogue while ten men hear from their own adjacent space; the Mishnah Berurah (219:3) acknowledges that the widespread custom is for women not to recite the brachah — since its prescribed forum is before ten men and it is immodest for a woman to stand before them — but records that some authorities hold she should nonetheless recite it, at minimum before ten women and one man.
The Arukh HaShulchan (O.C. 219:6) likewise presses back against the custom of women not reciting, calling it without sound basis and explaining that the practice arose only because the brachah is typically recited at Torah reading — to which women are not called — and concludes that it is correct for women to bless; the Magen Avraham (219) similarly expresses surprise at the omission and suggests that if the concern is the requirement of ten, she may bless before even one man or before women alone.
B'Mareh HaBazak (Volume V, 7) addresses the combined question directly: it states that from the letter of the law there is no difference between men and women regarding Birkat HaGomel, that most communities have women recite Gomel only after childbirth as a matter of established practice, and that this custom arose because the brachah is normally recited at Torah reading — and since women began blessing at a brit or Zeved HaBat rather than at the Torah reading, that became the sole occasion they maintained; the implication for a woman flying is that the question of whether she should extend the brachah to flights turns on whether community practice is treated as binding beyond childbirth or whether the underlying obligation reasserts itself.
B'tzel HaChochma (5:88) is not available in text for Mekoros to read, but our research indicates that he addresses whether someone who flew by airplane should recite Birkat HaGomel with God's name and kingship in this source; B'tzel HaChochma (1:20) is not available in text for Mekoros to read, but our research indicates that he addresses whether the dangers specific to desert travelers and seafarers — rather than mere passage over sea or desert — are required to trigger the obligation for airplane passengers in this source.
Responsa on this question
B'tzel HaChochma (B'tzel HaChochma 2:16) — B'tzel HaChochma rules that one who sees seas and mountains with clear and distinct vision must recite the appropriate blessing upon them, even from a great distance and even when viewing them through an airplane window or binoculars, though viewing them only as a reflection in a mirror does not require a blessing.
Igros Moshe (Igros Moshe OC 2:59) — Igros Moshe (OC 2:59) rules that one must recite the blessing of gomel after flying in an airplane even when the flight was uneventful, since airplane travel inherently involves danger comparable to sea travel, from which one would certainly recite gomel.
B'tzel HaChochma (בצל החכמה ח"ו סי' ע"ח סוף אות ג') — B'tzel HaChochma addresses whether a woman who gives birth via cesarean section is considered a woman in confinement regarding the suspension of menstrual blood for twenty-four months, and does not state a position on whether a woman should recite the Birkat HaGomeil blessing after traveling from Israel to America.
B'tzel HaChochma (בצל החכמה ח"ו סי' ע"ח) — B'tzel HaChochma addresses the circumstances under which a woman recites the blessing of gratitude (Birkat HaGomeil) after childbirth, including variations in custom based on geography and individual circumstances, but does not state a position on whether a woman must recite this blessing after flying from Israel to America.
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Source 1 · Tanach
Verified
Psalms 107:1-32
תהילים ק״ז:א׳-ל״ב
Psalms 107:1-32
The psalm describes people who traverse deserts and seas and calls upon those rescued from danger to give thanks to God; it is the biblical foundation associated with the four forms of thanksgiving.
Others go down to the sea in ships, ply their trade in the mighty waters; they have seen GOD’s works and such wonders in the deep. God’s word raised a storm wind that made the waves surge. Mounting up to the heaven, plunging down to the depths, disgorging in their misery, they reeled and staggered like a drunk, all their skill to no avail. In their adversity they cried to GOD, and were saved from their troubles. The storm was reduced to a whisper; the waves were stilled. They rejoiced when all was quiet, and were brought to the port they desired. Let them give praise for GOD’s steadfast love, and wondrous deeds for humankind. Let them exalt in the congregation of the people, acclaim in the assembly of the elders.
Four categories of people are obligated to offer a special thanksgiving blessing: seafarers, desert travelers, one who recovers from illness, and one released from prison, all derived from Psalms 107.
Rav Yehuda said that Rav said: Four must offer thanks to God with a thanks-offering and a special blessing. They are: Seafarers, those who walk in the desert, and one who was ill and recovered, and one who was incarcerated in prison and went out. All of these appear in the verses of a psalm (Psalms 107). The Gemara elaborates: From where do we derive that seafarers are required to thank God? As it is written: “They who go down to the sea in ships, who do business in great waters; they see the works of the Lord” (Psalms 107:23–24). And it says: “For He commands and raises the stormy wind which lifts up the waves thereof. They mount up to the heaven, they go down again to the depths: their soul is melted because of trouble” (Psalms 107:25–26). And it says: “They reel to and fro, and stagger like a drunken man, and are at their wits’ end.” And it says immediately thereafter: “Then they cry unto the Lord in their trouble, and He brings them out of their distress” (Psalms 107:28). And it says: “He makes the storm calm, so the waves thereof are still” (Psalms 107:29), and it says: “Then are they glad because they be quiet; so He brings them unto their desired haven” (Psalms 107:30), and it says: “They are grateful to God for His loving-kindness and His wonders for mankind” (Psalms 107:31). The Gemara asks: From where do we derive that those who walk in the desert are required to thank God? The Gemara answers: As it is written in the same psalm: “They wandered in the wilderness in a solitary way; they found no city in which to dwell” (Psalms 107:4), “And then they cried unto the Lord in their trouble, and He delivered them out of their distresses. And He led them forth by the right way” (Psalms 107:6–7). After God guides them on the right way, it is said: “They are grateful to God for His goodness” (Psalms 107:8).
Rabbah bar bar Chanah recounts that during a sea journey, the travelers encountered what appeared to be dry land with a fish resting on it, and they disembarked to cook a meal upon it; when the heat from their fire caused the creature to turn over, the ship nearly capsized had it not been approaching to rescue them.
Presents the foundational codification of the four who must give thanks, including one who traverses the sea or wilderness, and discusses the biblical and Talmudic basis for the blessing.
ארבעה צריכים להודות יורדי הים כשיעלו ממנו והולכי מדברות כשיגיעו לישוב ומי שהיה חולה ונתרפא ומי שהיה חבוש בבית האסורים ויצא וסי' וכל החיי"ם יודוך סלה חבוש יסורין ים מדבר. ונוהגין באשכנז וצרפת שאין מברכין כשהולכים מעיר לעיר שלא חייבו אלא בהולכי מדברות דשכיחי בה חיות רעות ולסטים והא דאיתא בירושלמי כל הדרכים בחזקת סכנה לא אמרו אלא לענין תפלת הדרך שבכל הדרכים צריך אדם לבקש על עצמו אבל ברכת הגומל במקום תודה איתקן:
Rules that a person who has undergone one of the specified dangers gives thanks, including one who travels by sea or through the wilderness, thereby supplying Rambam's formulation of the underlying obligation.
Establishes the governing law of Birkat HaGomel: those who traverse a sea or desert recite the blessing upon emerging safely, with the blessing ordinarily said before ten people. The section also records the custom and discussion concerning who is included in the four categories requiring thanksgiving.
ברכת הודאת היחיד. ובו ט סעיפים: ארבעה צריכים להודות יורדי הים כשעלו ממנה והולכי מדברות כשיגיעו ליישוב ומי שהיה חולה ונתרפא ומי שהיה חבוש בבית האסורים ויצא וסימנך וכל החיי"ם יודוך סלה "חולה "יסורין "ים "מדבר: באשכנז וצרפת אין מברכין כשהולכין מעיר לעיר שלא חייבו אלא בהולכי מדברות דשכיחי ביה חיות רעות ולסטים ובספרד נוהגים לברך מפני שכל הדרכים בחזקת סכנה ומיהו בפחות מפרסה אינו מברך ואם הוא מקום מוחזק בסכנה ביותר אפי' בפחות מפרסה: הני ארבעה לאו דוקא דה"ה למי שנעשה לו נס כגון שנפל עליו כותל או ניצול מדריסת שור ונגיחותיו או שעמד עליו בעיר אריה לטרפו או אם גנבים באו לו אם שודדי לילה וניצל מהם וכל כיוצא בזה כלם צריכים לברך הגומל:
The blessing of individual thanksgiving. 9 sections: Four people must give thanks: those who descend to the sea when they have come up from it; those who travel through deserts when they reach an inhabited area; one who was ill and recovered; and one who was imprisoned and was released. And your mnemonic is "and all the living shall thank You" — Choleh (sick), Yisurin (suffering/imprisonment), Yam (sea), Midbar (desert). In Ashkenaz and France they do not bless when traveling from city to city, since the obligation was only imposed for those who travel through deserts where wild animals and bandits are common. In Spain the custom is to bless since all roads are presumed to be dangerous — however for less than a parasang one does not bless, unless it is a place known to be especially dangerous, in which case even less than a parasang requires a blessing. These four are not exclusive — the same applies to anyone for whom a miracle occurred, such as a wall that fell on him, one who was saved from being trampled by an ox or gored, one upon whom a lion stood ready to tear him apart in the city, or if robbers or nighttime bandits came upon him and he was saved — all such cases require the HaGomel blessing.
One passage holds that a person blesses gomel for any illness even without danger, since any ailment that arose and subsided is comparable to being brought to the gallows to be judged; another opinion limits the blessing to illnesses involving actual danger, and this latter practice is followed in Ashkenaz.
בכל חולי צריך לברך אפילו אינו חולי של סכנה ולא מכה של חלל אלא כל שעלה למטה וירד מפני שדומה כמי שהעלוהו לגרדום (פי' מעלות שעושין דיינים לשבת כשדנין) לידון אין הפרש בין שיש לו מיחוש קבוע ובא מזמן לזמן ובין שאינו קבוע: הגה ויש אומרים דאינו מברך רק על חולי שיש בו סכנה כגון מכה של חלל (טור בשם הראב"ד והר"ר יוסף וכן נוהגין באשכנז):
Discusses the application of Birkat HaGomel to contemporary travel and the customary practice concerning women, emphasizing that the blessing is not limited to men while considering how it should be recited publicly.
ויש עוד מין שלישי והוא ממוצע בין הנסיות ובין הטבעיות, והיינו שהעניין הולך בטבע אבל יוצא מעט מגדר הטבע אל טבע הנסיות. לדוגמא: העובר ארחות ימים, וזהו טבע אמנם כאשר יקומו רוחות וסערות קשה על פי הטבע שתנצל הספינה, ומכל מקום אינה יוצאה מגדר הטבע לגמרי כמובן, וכל שכן הולכי מדבריות שהם בסכנה עצומה, וכן היושב בבית האסורים והחולה שתקפה עליו מחלתו. ולכן לברך לשון נס אי אפשר, ורק נותן תודה פרטית להשי"ת על הדבר הזה, ומצדיק עליו הדין בהברכה שהיסורים שהגיע לו הוי מפני חטאיו, והצלתו הוא גמולת טובה מהש"י אף לחייבים.
Analyzes the Tur's laws of Birkat HaGomel through the relevant Talmudic sources and early authorities, including the scope of dangerous travel and the requirements surrounding the audience for the blessing.
ומ"ש בשם הרמב"ם דבכל דרך ובכל חולי צריך להודות אינו מבואר בדבריו אלא דממה ששינה הולכי מדברות האמור בגמרא וכתב במקומה בפ"י הולכי דרכים משמע דבכל הולך דרך קאמר ומינה למד רבינו דחולה ונתרפא בכל חולי קאמר ואפשר דהרמב"ן גרסינן בנו"ן שכ"כ בספר ת"ה דלאו דוקא בחולי שיש בו סכנה ולא במכה של חלל דוקא אלא כל שעלה למטה וירד צריך להודות שדומה כמי שהעלוהו לגרדום לידון (שבת לב.) וכן בדרך כל הולכי דרכים צריכים להודות וכ"כ הרא"ש בתשובה וסיים בה ואין הפרש בין שיש לו מיחוש קבוע לבא מזמן לזמן ובין שאינו קבוע ואדרבה כל שהוא קבוע הוא יותר חזק ואף על פי שנעשה לו נס פעמים רבות וניצל ממנו מן השמים רחמוהו ולאו כל שעתא ושעתא מתרחיש ניסא עכ"ל:
Women customarily have not recited this blessing, but there is no substantive reason for this practice; the custom arose only because the blessing is typically recited during Torah reading, and women are therefore assumed not to be obligated, though they should properly recite it; possibly the reason is that the blessing requires "before a congregation of people," women do not constitute a congregation, and it would be improper to recite before men, which is why they refrained.
וקטן אין לו לברך ברכה זו, ונשים נהגו שלא לברך, ואין בזה שום טעם ורק מפני שהמנהג הוא לברך בעת קריאת התורה לכן מדמים שאין הנשים חייבות בברכה זו, ולכן נכון שיברכו. ואולי מפני דכתיב: "בקהל עם", ונשים לא מקרו קהל, ולברך בפני אנשים אינו מדרך ארץ, ולכן נמנעו מזה (ועיין מג"א).
A source expresses puzzlement at why women do not recite this blessing, noting that although ten are ordinarily required, after the fact one suffices without ten, and therefore a woman may recite it before one man or before women; it is suggested that the custom may stem from the view that such blessings are optional.
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:
Explains the practical parameters of Birkat HaGomel, including travel by sea and the extent to which modern travel follows the category of crossing a desert. It also discusses whether and how women recite the blessing, including the concern of modesty and possible arrangements for saying it before an appropriate gathering.
(ג) ומי שהיה חבוש - דעת מ"א דמיירי בחבוש על עסקי נפשות דוקא והרבה חולקים עליו ועיין בבה"ל מה שביארנו בזה. כתבו האחרונים דמי שנתחייב ארבעתן אינו מברך כ"א ברכה אחת לכולן. עוד כתבו דקטן אינו מחוייב להודות [ואפילו מצד מצות חינוך] וגם נשים מנהג העולם שאין מברכין ברכה זו וכתבו האחרונים הטעם משום דסדר ברכה זו הוא בפני עשרה וכדלקמיה ולא אורח ארעא לאשה. ויש שכתבו דמ"מ נכון הוא שתברך בפני עשרה עכ"פ בפני נשים ואיש אחד:
Kaf HaChayim on Shulchan Arukh, Orach Chayim 219:3
Collects Sephardic and later authorities on Birkat HaGomel, including the treatment of travel, the timing and audience of the blessing, and the question of women reciting it.
ג) נשים חייבות בברכת הגומל ואי משום שצריך לאדויי בפני עשרה ואין כבודה של אשה לעמוד בפני האנשים אפשר לה לעמוד בבהכ"נ של נשים ולברך וישמעו האנשים בבהכ"נ שלהם ולפחות תברך בפני איש אחד או נשים כנה"ג בהגה"ט יעו"ש. י"א בהגה"ט ברכ"י אות ב' וכתב שכן הסכים הרב החסיד מהר"י מולכו בתשו' כ"י סימן קמ"א. אמנם מ"ש הכנה"ג דיכולה לברך בפני איש אחד או נשים היינו לסברת האומרים דאם בירך בפחות מעשרה יצא כמ"ש לקמן בסעי' ג' אבל לס' האומרים דלא יצא הויא ברכה לבטלה וא"כ לדידן דחיישינן לספק ברכות אין לאשה לברך אלא בפני עשרה כמו האיש ומשום דאין כבודה של אשה לעמוד בפני אנשים יש לה לברך בבהכ"נ נשים וישמעו עשרה אנשים בבהכ"נ שלהם או בפני עשרה אנשים מקרוביה ומיודעיה ואם לאו תברך בלא שם ומלכות:
Kaf HaChayim on Shulchan Arukh, Orach Chayim 219:9
כף החיים על שולחן ערוך אורח חיים רי״ט:ט׳
Kaf HaChayim on Shulchan Arukh, Orach Chayim 219:9
A person who recovers from illness during the days of mourning should recite a blessing of thanksgiving (gomel) before ten people and does not go up to the Torah, though if fewer than three days of mourning remain, one should wait until the mourning period concludes before blessing; however, if a miracle was performed for someone, the blessing should not be recited during mourning.
ט) חולה שנתרפא בימי אבלו יש לו לברך גומל בפני עשרה ואינו עולה לתורה. שו"ת מהרא"פ ח"ג סימן תע"ט. כר"ש יפ"ל אות ה' שד"ח אס"ד מע' אבילות אות נ"ב ונראה דאם נשאר לו מאבלו פחות מג' ימים יש להמתין עד שישלים ימי אבילו ואח"כ יברך. ועיין לקמן סעי' ו'. ומיהו שעשה לי נס לא יברך בימי אבלו. שד"ח שם בשם ס' חיים ביד סימן קכ"ב יעו"ש:
Kaf HaChayim on Shulchan Arukh, Orach Chayim 219:14
כף החיים על שולחן ערוך אורח חיים רי״ט:י״ד
Kaf HaChayim on Shulchan Arukh, Orach Chayim 219:14
The passage states what blessing one recites for gomel, recommends reciting two biblical verses beforehand (Hoddu la-Hashem ki tov and Hallelu-Yah odecha), and notes that one should ideally recite the blessing during the day since it is ordained in place of a thanksgiving offering which may only be brought during the day, though if necessary one may recite it at night.
יד) [סעיף ב'] ומה מברך וכו' וטוב שיאמר קודם הברכה שני פסוקים אלו הודו לה' כי טוב כי לעולם חסדו. הללויה אודה ה' בכל לבב בסוד ישרים ועדה. ואח"כ מברך. ולכתחלה יש לברך ביום כי הוא נתקן במקום זבח תודה ותודה אינה אלא ביום ורק אם מפני איזה צורך בירך בלילה יצא. עיין ח"ס חא"ח סימן נ"א:
The passage indicates that regarding the priest who throws [the lots], there are two matters about which the Rabbis disagreed concerning what must be present at the time of bentching gomel, and this applies equally at the time of recounting the miracle, as it does at the time of eating the thanksgiving offering.
לכהן הזורק וגו׳. ובזה הווין תרי מינייהו רבנן שנצרך להיות בשעת ברכת הגומל. וה״ה בשעת ספור הנס דבשעת אכילת תודה:
A woman who gives birth via cesarean section does not have the same status as a regular postpartum woman regarding blood cessation, since she experiences no labor pain and therefore the specific physiological process that causes blood to cease does not occur.
On this pageA woman who gives birth via cesarean section does not have the same status as a regular postpartum woman regarding blood cessation, since she experiences no labor pain and therefore the specific physiological process that causes blood to cease does not occur.
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A woman who experiences childbirth through cesarean section should be considered as having her blood suspended for twenty-four months after delivery, similar to a woman who gives birth naturally, provided that certain halachic conditions regarding the onset of her status as yoledet are met.
On this pageA woman who experiences childbirth through cesarean section should be considered as having her blood suspended for twenty-four months after delivery, similar to a woman who gives birth naturally, provided that certain halachic conditions regarding the onset of her status as yoledet are met.
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B'tzel HaChochma is not freely available in text. This PDF surfaced in our research. Please use the feedback buttons below to help us improve.
One who recovers from illness was technically obligated to recite birkat hagomel, though this practice was not established; nevertheless, one should bless in the presence of ten people but without reciting God's name and kingship, instead contemplating them mentally, and it is proper to recite three specific verses before the blessing, then recite birkat hagomel without name and kingship.
מי שחלה בעניו ונתרפא היה בדין לברך אך לא נהגו, ומכל מקום יברך בעשרה בלי שם ומלכות אלא יהרהר שם ומלכות בלבו, ועיין עקרי הד"ט אות כ"ד ושאר אחרונים, וטוב שיאמר קודם הברכה שלשה פסוקים אלו "ויברך דוד את ה' לעיני כל הקהל, לך ה' הגדולה וכו' והעושר והכבוד וכו'" ואח"כ יברך ברכת הגומל בלי שם ומלכות, ועיין פתחי תשובה יורה דעה סימן שכ"ח סעיף קטן א' מה שכתב בשם הרב פרי תבואה מה שקבל מרבותיו יעוין שם:
When ten men are required for the blessing of gomel, a woman may instead recite shehecheyanu, since the gomel blessing was instituted specifically to give public thanks and acknowledge God's kindness beyond one's own merit, whereas shehecheyanu serves to bless the Creator for the renewal itself; however, if ten are not present, there is no exemption from praising one's Creator through shehecheyanu.
קס"א) שאלה אם אשה תברך הגומל. תשובה למ"ד דעשרה ותרי רבנן מעכב אפשר דאשה לא מיחייבא דכל כבודה ב"מ פנימה. ואפשר דתברך שהחיינו כההיא (ברכות נ"ד:) דבריך רחמנא דיהבך לן דאם על קניית כלי חדש אומרו (כמבואר באו"ח סי' רכ"ג) על חדוש וקנין גופא לכ"ש ועוד ק"ו מרואה את חבירו (בסי' רכ"ה) אלא שלהודות שבחו של מקום מברך ברבים ולהודות על חסרון מעשהו ושהקב"ה גמל עמו לא בצדקתו תקנו ברכה זו אבל אם אין שם עשרה מי פטרו מלשבח את יוצרו בברכת שהחיינו ועיין בסי' א':
ברכת הגומל לנוסע באוירון. ובדין טיסה מעיר לעיר באותה מדינר
ציץ אליעזר, חי״א סי׳ י״ד
Tzitz Eliezer 11:14
The passage discusses whether one recites the blessing of hagomel after flying in an airplane, presenting multiple halakhic perspectives and ultimately ruling that a person flying a long distance should recite hagomel with God's name and sovereignty, as air travel is comparable to both sea travel and desert travel in its inherent dangers.
On this pageThe passage discusses whether one recites the blessing of hagomel after flying in an airplane, presenting multiple halakhic perspectives and ultimately ruling that a person flying a long distance should recite hagomel with God's name and sovereignty, as air travel is comparable to both sea travel and desert travel in its inherent dangers.
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A person traveling by airplane who does not cross over sea should not recite the blessing of gomel, though if traveling by airplane over sea (or desert) the blessing should be recited; the author argues that in modern times when airplane travel carries no more danger than car travel on a road, reciting gomel for land-based airplane routes risks an unnecessary blessing, and he cites the view of the Gri"i Kanevsky that gomel is recited only when crossing sea or desert.
On this pageA person traveling by airplane who does not cross over sea should not recite the blessing of gomel, though if traveling by airplane over sea (or desert) the blessing should be recited; the author argues that in modern times when airplane travel carries no more danger than car travel on a road, reciting gomel for land-based airplane routes risks an unnecessary blessing, and he cites the view of the Gri"i Kanevsky that gomel is recited only when crossing sea or desert.
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Rav Moshe Sternbuch Teshuvos V'hanhagos is not freely available in text. This PDF surfaced in our research. Please use the feedback buttons below to help us improve.
A traveler flying from Australia to Israel who sees seas, mountains, and deserts must recite appropriate blessings when viewing them clearly and distinctly, even from a great distance, provided the sight is clear and unobstructed; viewing through an airplane window, binoculars, or other transparent means does not prevent the obligation to bless, though seeing reflections in a mirror does not require a blessing.
On this pageA traveler flying from Australia to Israel who sees seas, mountains, and deserts must recite appropriate blessings when viewing them clearly and distinctly, even from a great distance, provided the sight is clear and unobstructed; viewing through an airplane window, binoculars, or other transparent means does not prevent the obligation to bless, though seeing reflections in a mirror does not require a blessing.
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Rav Moshe Feinstein rules that one who travels by airplane must recite birkat hagomel even when the flight occurred on a calm day without any mechanical malfunction or incident, because airplane travel inherently involves continuous danger—unlike ground travel where one is safe unless specific threatening events occur—and since planes occasionally do malfunction, one should give thanks for the deliverance; furthermore, this obligation applies equally to airplane travelers, sea travelers, and those journeying overland from place to place.
On this pageRav Moshe Feinstein rules that one who travels by airplane must recite birkat hagomel even when the flight occurred on a calm day without any mechanical malfunction or incident, because airplane travel inherently involves continuous danger—unlike ground travel where one is safe unless specific threatening events occur—and since planes occasionally do malfunction, one should give thanks for the deliverance; furthermore, this obligation applies equally to airplane travelers, sea travelers, and those journeying overland from place to place.
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The Maharam Schick discusses whether one recites Birkat Hagomel after traveling by airplane over seas and deserts, arguing that if the dangers specific to desert travelers and sea voyagers (bandits, wild animals, storms) do not threaten airplane passengers, then flying should not be considered equivalent to desert travel or sea voyages; therefore, one would only recite the blessing if an actual danger occurred during the flight, not merely because the flight passed over seas or deserts.
On this pageThe Maharam Schick discusses whether one recites Birkat Hagomel after traveling by airplane over seas and deserts, arguing that if the dangers specific to desert travelers and sea voyagers (bandits, wild animals, storms) do not threaten airplane passengers, then flying should not be considered equivalent to desert travel or sea voyages; therefore, one would only recite the blessing if an actual danger occurred during the flight, not merely because the flight passed over seas or deserts.
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A questioner asks whether someone who flew by airplane from one place to another should recite birkat hagomel (the blessing of thanksgiving); the passage cites authorities—including the Gaon of Naloze and Maran the Rebbe—who rule that one who travels by airplane should recite birkat hagomel with God's name and kingship, and further discusses when the blessing may be recited after the journey and whether it applies even when no danger occurred.
On this pageA questioner asks whether someone who flew by airplane from one place to another should recite birkat hagomel (the blessing of thanksgiving); the passage cites authorities—including the Gaon of Naloze and Maran the Rebbe—who rule that one who travels by airplane should recite birkat hagomel with God's name and kingship, and further discusses when the blessing may be recited after the journey and whether it applies even when no danger occurred.
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B'tzel HaChochma is not freely available in text. This PDF surfaced in our research. Please use the feedback buttons below to help us improve.
This passage discusses whether a person must recite the blessing of Thanksgiving (Birkat HaGomel) after flying in an airplane, with particular attention to whether blessing must include God's name and sovereignty; the author cites earlier authorities who debated whether airplane travel constitutes sufficient danger to require the blessing, noting that modern safety has made flight less dangerous than ancient sea travel, and concludes that according to some authorities one may recite the blessing without God's name and sovereignty if the journey was undertaken voluntarily by choice rather than necessity.
On this pageThis passage discusses whether a person must recite the blessing of Thanksgiving (Birkat HaGomel) after flying in an airplane, with particular attention to whether blessing must include God's name and sovereignty; the author cites earlier authorities who debated whether airplane travel constitutes sufficient danger to require the blessing, noting that modern safety has made flight less dangerous than ancient sea travel, and concludes that according to some authorities one may recite the blessing without God's name and sovereignty if the journey was undertaken voluntarily by choice rather than necessity.
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Minchas Yitzchak is not freely available in text. This PDF surfaced in our research. Please use the feedback buttons below to help us improve.
Many poskim ruled that one should recite birkat hagomel after a flight, with Rabbi Feinstein explaining that the blessing was instituted for when a person departs from the normal order into a dangerous situation, since it is not natural for a person to remain in the air without falling, and because there is here a deliverance from danger, one recites hagomel afterward.
לעומתם, פוסקים רבים הורו לברך 'הגומל' לאחר טיסה. וביאר הרב פיינשטיין (אג"מ או"ח ב, נט), שברכת 'הגומל' נתקנה על יציאת האדם מן הסדר הרגיל אל מצב מסוכן, שאין זה טבעי שאדם ישהה באוויר ולא ייפול, ומאחר שיש כאן הצלה מן הסכנה, יש לברך אחריה 'הגומל' (וכ"כ קצוה"ש, הליכות שלמה כג, ה, וכך נמסר בשם חזו"א).
Women customarily bless gomel only after childbirth throughout Jewish communities, even though by strict law there is no difference between men and women regarding gomel; the practice appears to have developed because the custom is to recite gomel during Torah reading in synagogue, leading to the assumption that women are not obligated in this blessing, though this practice continues only for childbirth since women do recite blessings at brit and simchat bat outside the synagogue context.
נשים נהגו לברך הגומל לאחר לידה, בכל קהילות ישראל. מה דינן לעניין ברכת הגומל לאחר טיסה, לכאורה אין כל הבדל ולמה לא ראינו שנהגו כך? מעיקר הדין אין לעניין ברכת הגומל הבדל בין גברים ונשים. ברוב קהילות ישראל נהגו שהנשים מברכות הגומל רק אחר לידה, ומסתבר שמכיון "שהמנהג הוא לברך בעת קריאת התורה, לכן מדמים שאין הנשים חייבות בברכה זו", ורק בענין זה, שבו נהגו לברך בזמן הברית או זבד הבת ולאו דוקא בבית-הכנסת, המשיכו לנהוג כעיקר הדין.
