Birkat haGomel is not a berakha that we say for Mitsvot; it is essentially a Birkat haShebah, a form of public expression of gratitude to HaShem.

Every community has its own traditions in the details of this berakha.

Let us see some of them.

MINORS: In many communities boys under 13 or girls under 12 do not recite haGomel. In some communities they do (Halakha Berura p.164 in the name of rabbi O. Yosef z”l, unlike what it says in Yalqut Yosef).

WOMEN: Women also say birkat haGomel, either in the Synagogue from the ‘azrat nashim (=the women’s balcony, Halakha Berura p.166) or in their homes, in the presence of ten men. According to Mishna Berura (Ashkenazi tradition) the husband can say haGomel for his wife. According to Bet Yosef (Sephardic tradition) the recitation of haGomel is not transferable, so a woman has to say haGomel by herself.

TWO TORA SCHOLARS: In principle, this berakha should be said in the presence of ten men from which two of them are Tora Scholars (=scholars that learn Halakhot). But if that is not possible, one can still say haGomel provided there is a Minyan. The tradition is to recite haGomel during or after the Tora reading which obviously requires the presence of  ten men.

TIME: The ideal time to recite haGomel is within three days of the event for which one is saying haGomel. The “three days rule” takes precedence over other considerations. Illustration: If a person recovered from illness Sunday and goes to the Synagogue Monday he should say haGomel then, even if he was not called to the Tora, and he knows that he will be called to the Tora Thursday.

EXPIRATION: If haGomel was not recited during the first three days, one can still say haGomel at a later time. The shulhan ‘arukh (219:6) takes a lenient position and says that if one did not say haGomel during the first three days, one can still say it any time he wants (kol zeman sheyrtze). Some rabbis are of the opinion that when not recited on time, haGomel could be said only for the next thirty days. Some say for one year, and some say even after a year. In principle, one should say haGomel as soon as possible, while the memory of the event for which he is thanking HaShem for, is still fresh in his memory (Penine Halakha).

HAGOMEL FOR SOMEBODY ELSE: Although we explained that haGomel is not transferable, as with any other blessing, a person could be included in someone else’s performance, with the condition that the one who says haGomel has him in his mind when he recites the blessing.  Illustration, if two, three or more people need to say haGomel, one of them could say haGomel for all of them, if he keeps them in his mind when he recites his berakha.  Those who are included should be standing while listening and, in principle, they have to answer “Amen”.

Again, because there are so many traditions in the details of this berakha, in case of any doubt, one should ask his or her own rabbi and follow the local custom.

As we have explained last week, there is a fundamental difference between Sephardim and Ashkenazim regarding the recitation of haGomel. In the Ashkenazi tradition, haGomel is recited only when one has recovered or was saved from some sort of a life-threatening or dangerous situation. For the Sephardic custom, haGomel is recited in four scenarios: imprisonment, illness, sea- sailing and traveling, even if one’s life has not been compromised.  For the Sephardic tradition these four cases represent an exhaustive list of the cases in which haGomel is recited, while for the Ashkenazi tradition these four cases are examples of “dangerous situations”, and haGomel should be recited in similar scenarios.  For example, a car accident, or when one is a victim of an armed robbery or an attack by a wild animal, etc.  These two opinions are brought explicitly in the shulhan ‘arukh 219:9

Let us see now a summary of the rules of haGomel according to the Sephardic tradition.

Prison. If a person was imprisoned, kidnapped or deprived of his physical freedom, when released, has to recite haGomel.

Illness: As we have explained, once recovered from an illness that required bed-rest, one has to recite haGomel even if one’s life or health was not compromised (shulhan ‘arukh 219:8). A woman who gave birth, yoledet, belongs to this category. According to Ben Ish Hay haGomel should be recited only if one had to be in bed-rest for three or more days.

Sea-sailing: When going in a cruise, a ship or even in a fishing boat, into the open sea for 72 minutes or more, one has to recite haGomel when back from the trip (“open-sea” to this effects is considered when one cannot see the shore anymore,  Halakha Berura, V.11, p 208).

Traveling: The basic rule is that when traveling from one city to another city, traveling at least for 72 minutes outside the city, haGomel should be recited.  This rule applies for traveling by car or by plane. The application of this halakha is relatively easy in places like Israel where the definition of “the city” is simple. In big cities like Los Angeles or New York, it is more difficult to define “the city” that one has left, to the effects of this halakha: if you travel, for example, from Manhattan Beach NY, to Deal NJ, is Manhattan Beach considered “the city” that you just left? Or is it Brooklyn? Or is it New York State to the effects of this berakha?

In this last case and other similar cases, when we are not sure if the particulars of our traveling fit into the above mentioned categories, the best suggestion would be to ask the local rabbinic authorities about the halakhic precedents (=the Minhag) of the community, or to be included in the recitation of haGomel of someone who for sure has to say haGomel.

As explained before, the blessing haGomel is recited as a public expression of gratitude to God.

HaGomel therefore, should be said in the presence of a minyan (ten men). Although technically you can say haGomel in any instance where a Minyan is present, the custom is to recite birkat haGomel when the Sefer Tora is read.

Let us now explain in what circumstances is appropriate or justified to say haGomel.

There is a fundamental difference between Sephardim and Ashkenazim regarding the recitation of haGomel. For the Ashkenazi tradition, haGomel is recited only when one recovered or was saved from some sort of a life-threatening situation. For the Sephardic custom, haGomel is recited in four scenarios (imprisonment, illness, traveling, sea crossing) even when one’s life has not been compromised.

Examples:

According to the Sephardic custom haGomel is recited for any illness that required bed-rest. The Shulhan ‘Arukh (219: 8) explains that even if one’s life or health has not been compromised, if the illness or the medical treatment required bed rest or hospitalization, haGomel should be recited. According to this custom if one was sick with the flu or a stomach virus, etc. and had to spend even one day in bed, he should say haGomel. Many Sephardic Jews follow the custom of the Ben Ish Hay who slightly disagrees with the Shulhan ‘Arukh and says that the recitation of haGomel is required only if one had to be in bed rest at least for three days.

According to the Ashkenazi tradition, haGomel should be recited only when one has recovered from an illness or after a medical procedure that carries some risk of life. For example, pneumonia or an infection that, if had not been treated could have involved a life threatening situation. Rabbi Eliezer Melamed gives another illustration of the application of Ashkenazi custom. He says that for a surgical procedure that required local anesthesia (=anesthesia applied only in the area of the body that will be operated) one should not say haGomel. But if the surgery demanded general anesthesia, then haGomel should be recited, because regardless of the disease’s risks, general anesthesia carries a surgical risk. He also clarifies that the general rule for the Ashkenazi custom is that haGomel should be recited when one has recovered from an illness which is serious enough to justify transgressing the Shabbat.

As the reader can see, there are many customs regarding the details of the recitation of haGomel. It is recommended therefore, that each individual follow the traditions already established in his or her own community.