08 Aug “HAGOMEL: A GRATEFUL TOKEN FOR A SAFE RETURN”

Last week we spoke
about the blessing we
say before leaving
our house going on
a journey or a trip. In
this article, we shift
our focus to Hagomel, a heartfelt blessing
recited as a form of gratitude to Hashem upon
safely returning from a journey. Explore the
customs surrounding this special thank you
token, expressing appreciation for divine
protection during travels. Additionally,
we’ll delve into the intriguing differences
between Ashkenazi and Sephardi traditions
in how this blessing is observed within their
respective communities.
Who recites the Bracha?
Hagomel is a special blessing in Jewish
tradition that expresses gratitude to Hashem
for delivering a person safely through a
perilous situation or journey.
According to Jewish law, there are four
specific situations in which a person is
required to recite the Hagomel blessing:
1. Traveling by sea: When embarking on
a sea voyage and returning safely to dry
land.
2. Traveling through the desert: When
journeying through a desert region and
safely returning to inhabited areas.
3. Recovery from an illness: After
recovering from a serious illness or
medical condition.
4. Release from imprisonment: When
someone is freed from confinement or
imprisonment.
The Bracha upon returning from a trip:
When discussing the bracha upon returning
from a road journey, it becomes apparent that
this particular blessing is not among the four
traditionally specified situations for reciting
Hagomel. This leads to a question about
whether one can recite a bracha for an event
or circumstance that Chazal (the Sages) did
not specifically institute.
The straightforward answer would be that
we should only follow the blessings and
practices established by Chazal. However,
we can draw insight from the fact that people
do say a blessing when traveling through
hazardous desert that it is not limited to
specific circumstances but extends to other
perilous situations, including dangerous
roads.
Due to the concept discussed earlier,
two different approaches have emerged
regarding the perceived danger of traveling.
In Sephardi communities, the custom is to
consider every road journey as potentially
dangerous, leading to the practice of reciting
the Hagomel blessing for most trips. On the
other hand, according to Ashkenazi tradition,

the requirement to recite the blessing of
Hagomel upon returning from a journey
involves the level of danger being equivalent
to that of the desert, which is known to have
dangerous animals and robbers. As roads are
considered much safer in comparison, the
custom is not to say the bracha for a regular
.(שולחן ערוך סימן שיט ס״ז) journey road
אור לציון ח״ב עמוד) poskim Sephardi Some
קלט (share the belief that modern roads are
generally safe, making it unnecessary to say
the bracha upon returning from a journey.
They argue that the hazards of dangerous
animals and robbers, which were more
common in the past, are less relevant in
present travel.
Some Sephardi poskim maintain that in
certain situations, even on modern roads,
the absence of significant car traffic and
encountering no cars during the journey can
still be considered unsafe. In such cases, they
allow the recitation of the bracha (Hagomel)
upon returning from the trip. This perspective
takes into account factors beyond just the
presence of dangerous animals or robbers
and acknowledges that even low-traffic roads
may present risks that warrant expressing
gratitude through the bracha.
On the other hand, some Sephardi poskim
recognize) הגר״ע יוסף בחזו״ע ברכות עמוד שסו)
that while the dangers of animals and robbers
may have diminished, the risk of car accidents
remains significant on the roads. As a result,
they maintain that the bracha is still relevant,
considering the potential dangers associated
with modern transportation.
This diversity of opinion within the
Sephardi community reflects the nuanced
approach to determining the level of danger
in contemporary travel scenarios and the
appropriateness of reciting the Hagomel
blessing accordingly.
Length of traveling:
The recitation of the bracha of Hagomel upon
returning from a journey requires a minimum
travel time of 72 minutes, starting from the
moment one departs the city. If the journey
is less than that duration, it is not considered
dangerous and therefore no bracha should be
said. This time threshold serves as a guideline
to determine when the journey is significant
enough to warrant expressing gratitude.
Interestingly, the requirement of 72 minutes
for the bracha can encompass both the
outbound and return journey. Whether it’s
72 minutes for one continuous trip or a
combination of travel time for going and
coming back, as long as the total duration
adds up to 72 minutes, one may say the
.(אור לציון שם, חזו״ע ברכות עמוד שסה) bracha
Dangerous roads:
Indeed, there are situations where even
Ashkenazim would permit reciting the bracha

(Hagomel) upon returning from a journey.
Specifically, when traveling through areas
known to be dangerous, such as Arab villages
or neighborhoods with a reputation for
being unsafe, both Ashkenazi and Sephardi
traditions agree that the bracha may be said,
even if the journey is less than the required
(אור לציון ח״ב עמוד קלט) .minutes 72 of time
Boat rides:
An intriguing argument regarding the
recitation of the bracha arises when it
involves going into the water (ריש ביה״ל ראה
Chacham .)סי‘ שיט במחלוקת ספרדים ואשכנזים
after that) חזו״ע ברכות עמוד שסג) opines Ovadia
swimming in the ocean or a lake, one should
say Hagomel, even if the waters are safe and
there is a lifeguard at the premises. He bases
his reasoning on the fact that water bodies
pose dangers, and there have been incidents
of drowning, making them potentially
hazardous places.
On the other hand, other opinions (הגרש״ז
אורבעך בהליכות שלמה פרק 23 בדבר הלכה ד‘. וכן
להבדיל בין החיים הגר״ד יוסף בהלכה ברורה סימן
כו סעיף ריט (maintain that merely swimming
doesn’t warrant the bracha, even if the
person swam in deep waters where the risk
of drowning is more common unless he was
involved with an incident where he almost
drowned, or if he went on a boat ride in deep
waters.
Going on bridges over water and traveling
through tunnels under water is not considered
dangerous and is compared with one who
travels on paved roads, and as such, it
does not merit the recitation of Hagomel.
These modes of transportation are generally
regarded as safe, and there is no established
custom of saying the bracha for such journeys
.(שבט הלוי ח״ט סימן עב)
Flights:
A further point of contention arises
concerning the recitation of the bracha after a
flight. One perspective aligns with the notion
we previously discussed, stating that since
Chazal did not institute a specific bracha
for flights, one should not say the bracha
in this context. Especially in our modern
times, where flights are considered to be
very safe and air travel is well-regulated. The
advancements in aviation technology and
stringent safety measures have contributed
to making air travel a reliable and secure
mode of transportation for many people. As
a result, the prevalent view is that flights are
not considered dangerous in the context of
the traditional brachot.
However, there are other opinions. Some
hold that taking a flight over a body of water
is comparable to a boat ride, which does
require the bracha, as the flight involves
traveling through the air over water(הר״מ
. (שטרנבוך בתשובות והנהגות ח״א סימן קצג

Others emphasize the potential danger of
being in the air, even if it is not universally
considered hazardous. They argue that this,
in itself, is reason enough to say the bracha,
expressing gratitude for the safe journey
.(הליכות שלמה שם)
Furthermore, some maintain that even if the
danger aspect is not a primary consideration,
the mere fact of being in a place where one
cannot stand on their own, as is the case with
airplanes flying in the air, justifies saying the
.(ר״מ פינשטיין באגר״מ ח״ב סי‘ נט)bracha
Despite the diversity of opinions regarding
the recitation of the bracha after a flight, the
common practice among many is to say the
bracha following any flight.
Hagomel in the presence of ten men:
The Hagomel blessing is typically recited
during a public Torah reading in the
synagogue, in the presence of a minyan
(a quorum of ten adults). When reciting
the bracha it is preferable for part of the
minyan to consist of two men who are
knowledgeable in Torah laws. However, in
situations where it is challenging to find a
minyan with two scholars, one should not
forgo saying the bracha. The importance
of expressing gratitude and seeking divine
protection upon returning safely remains,
even if a complete minyan with two scholars
.(שולחן ערוך סימן ריט ס״ג) .assembled be cannot
While some poskim argue that women
are exempt from reciting Hagomel due to
modesty concerns, the prevalent custom
among Sephardim and some Ashkenazim
is that women do say the bracha. Despite
the different views on this matter, many
communities have embraced the practice of
allowing women to express gratitude through
the recitation of Hagomel, acknowledging
the significance of their safe return from
journeys and the value of their gratitude in
Jewish tradition.
Another approach in some communities is for
the husband to recite the bracha if he is also
obligated to say it, and the wife listens to it
with the intention of fulfilling her obligation
through his recitation. This practice ensures
that the bracha is said on behalf of both the
husband and wife, allowing them to express
gratitude together for the safe return from
their respective journeys.