
21 Jan THE BRACHOT OF MATIR ASURIM (HE WHO FREES THE CAPTIVES) VS. HAGOMEL
Question
I’ve heard that
some people recite
the brachot of
“Matir Asurim”
upon the return of
captives. My question is whether it is
permissible to recite this blessing, and if
only the captives themselves can say it, is
this the correct wording of the blessing?
Answer
BH we have merited to see our sisters, the
captives, return home. May it be Hashem’s
will that we see all remaining captives
return to us healthy.
Our sages taught us (Berachot 54b) that
there are four individuals who are obligated
to give thanks: those who have traversed
the desert and reached a settlement, those
who have crossed the sea and reached dry
land, one who has recovered from illness,
and one who was released from
imprisonment. The Shulchan Aruch (O.H.
219:1) codifies this, and the prescribed
text of the blessing is: “Blessed are You,
Hashem, our God, King of the universe,
who bestows goodness upon the guilty,
who has bestowed upon me every
goodness.”
Accordingly, the correct blessing for
captives to recite is Birkat HaGomel (the
Blessing of Gratitude) and not Matir
Asurim. The blessing of Matir Asurim is
found in the Morning Blessings, which
express gratitude for the renewal of bodily
functions each morning. For example,
Matir Asurim is recited as one rises from
bed, as described in the Gemara (Berachot
60b): “Upon stretching and sitting up, one
should say, ‘Blessed is He who frees the
bound.’”
Furthermore, the blessing of Hagomel
pertains exclusively to the individual who
has been released from captivity, not to
others who witnessed their release, even if
they feel immense joy.
The Shulchan Aruch (Orach Chaim 219:4)
addresses this issue, stating: “If another
person recited the blessing and said,
‘Blessed are You… who has bestowed
every goodness upon you,’ and the
individual answered Amen, they have
fulfilled their obligation.”
This implies that others are permitted to
recite the blessing on behalf of the released
individual. However, the Biur Halacha
(s.v. Ve’ein) cites dissenting opinions,
asserting that only the person who
experienced the release may recite the
blessing. Additionally, this opinion permits
reciting the blessing only if one is very
close to the released person, such as a
family member, spouse, or a student of a
rebbi who was released. It is important to
understand that this blessing is recited on
behalf of the released individual, meaning
it is said for them, allowing them to fulfill
their obligation. However, it should not be
recited in their absence.
The Mishnah Berurah (219:18) concludes
that, due to this disagreement, it is
preferable that others refrain from reciting
Birkat HaGomel on behalf of their relatives
or loved ones.
Question
How about the brachot of Shehechiyanu or
Mechaye Hametim?
Answer
Our sages (S.A. siman 225) instituted
that one who hasn’t seen a friend for 30
days should say Shehechiyanu. After
12 months, Mechaye Hametim is
recited. The reason is that after 12
months, Rosh Hashanah has passed,
during which Hashem judges people
for life or death. Therefore, seeing that
the person has lived through the year,
Mechaye Hametim should be recited
(Maharsha brought down in mishna
brura 4).
Still, the blessing upon the release of
hostages is very questionable, as
reciting this bracha is typically
reserved for very close friends and
relatives, not for the public who may
not know the hostages personally and
only feel happy due to general Ahavat
Yisrael, the desire for the well-being of
others. Although Harav Hagaon
Shmuel Eliyahu permitted the bracha,
in my opinion, it is at least a doubt, and
in cases of doubt, we do not recite any
bracha.
Question
How about the bracha Dayan Haemet
for the release of terrorists?
Answer
Harav Shmuel Eliyahu addressed this
question and said that the bracha is
recited only when the event is seen as a
decree from Heaven. Since the release was
carried out by the government and not by
Hashem, we do not say it. This is similar
to a person who intentionally burns his
house and then wants to say Dayan
Haemet; of course, he does not, as he
brought it upon himself.
Question
When does a person recite the bracha of
Hagomel upon release from prison?
Answer
There is a debate among the poskim
regarding the situation in which Chazal
instructed to recite this bracha. The Magen
Avraham’s position is that it is only recited
if a person was detained to be judged for a
potential capital punishment and
execution, meaning they were in a life-
threatening situation. However, if a person
was simply imprisoned as punishment for
a crime or until they could pay a ransom,
there is no bracha. Nevertheless, if the
prison is a dangerous place due to the
presence of violent or dangerous inmates,
the bracha may be recited.
Lema’ase, the Biur Halacha explains that
there is a difference between Sepharadim
and Ashkenazim regarding this bracha.
The Shulchan Aruch states that
Sepharadim who become ill, even with a
mild sickness requiring bed rest, should
recite the bracha of Hagomel. Similarly,
in the case of being detained without
danger, they should recite the bracha.
However, for Ashkenazim, the Rema
writes that the bracha is only recited if the
illness is life-threatening, and a person
who is simply sick does not recite it.
Therefore, a person detained without risk
should not recite the bracha according to
Ashkenazi practice.