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    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.