The Blessing of Matir Asurim (He Who Frees the Captives) vs. Hagomel
הרב שי טחןכח טבת, תשפה28/01/2025We heard that some people recite the blessing 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
תגיות:חטופיםמלחמת חרבות ברזלברכות
Question
I’ve heard that some people recite the blessing 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 blessings 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 blessing 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.
I’ve heard that some people recite the blessing 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
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 blessings 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 blessing 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.
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