Obligation to Thank and Bless Hashem over Witnessing a Miracle

One whose life was saved miraculously, do they recite a blessing? What would constitute a miracle to recite a blessing? Is there anything else one should do when being saved miraculously?

The Blessing Recited when Being Saved in a Miraculous Way

The Talmud in Berachos[1] brings that when the Jewish people were saved miraculously at a certain place, they must recite a blessing when returning to that place. The Talmud then lists cases in which even individuals who were saved miraculously recited a blessing upon returning to that place.

The blessing commemorates the miracle that took place in that place. Shem U'Malchus is also recited.[2]

Defining a 'Nes' (Miracle)

The Beis Yosef quotes in the name of the Rosh of Lunnel that a blessing that is recited when one was saved by way of a miracle is defined only when it defies the 'minhago shel olam' (the natural events of the world).[3]

The Shulchan Aruch codifies this law by bringing the first above cited view, and clarifies that, lacking a complete open miracle that defies the rules of nature, for example, armed robbers came to the person at night, endangering that person, and then the person was saved from them, no blessing is obligated. The Shulchan Aruch then brings a second view that holds that even for such a miracle that does not completely defy the realm of nature, one recites a blessing of a miracle. The Shulchan Aruch concludes that one should recite the blessing like the latter view, however, without Shem U'Malchus.

The Levush explains the first view that only by a 'nes galui' (revealed miracle) does one recite this blessing and not by a 'nes nistar' (a hidden miracle).[4]

Shulchan Aruch Admur Hazaken[5] writes: " When an individual sees the place where a miracle was performed on his behalf — for example, he was saved from a wall which fell on him or from a wild animal or robbers — after thirty days [of the event.], he is obligated to recite the blessing, “Blessed are You, G‑d our L‑rd, King of the universe, Who performed a miracle for me in this place.” This rule applies even when there is no [specific feature or landmark] associating the miracle with that place…."

Thus, Shulchan Admur Hazaken follows the second view brought in the Shulchan Aruch that one can even recite the blessing with Shem U'Malchus.[6] The Mishna Berurah[7] follows the ruling of the Shulchan Aruch to recite the blessing, however, without Shem U'Malchus. The Shavet Halevi[8] discussing a question where someone who was saved from falling into a broken ice river, followed the latter view as well, that one could recite the blessing of experiencing a miracle.

However, the Magen Avraham[9] and Aruch Hashulchan[10] side with the first view and thus would not warrant this blessing unless the miracle completely defies nature. However, even this view would require the reciting of the Hagomel (Thanksgiving) blessing upon being saved from any dangerous situation, even if not miraculous.[11]

Commemorating the Miracle

The Mishna Berurah brings the custom to give tzedakah upon being saved miraculously. It is also fitting to recite the Parshas Todah (Thanksgiving) offering in Vayikra 7:11-15. It is also fitting to do something for the needs of the community. Also, every year, commemorating the anniversary of the day, one should contemplate the miracle and thank Hashem for His kindness.

Recognizing Miracles is Being Grateful to Hashem

The Talmud[12] relates: "…The Holy One, Blessed be He, sought to designate [King Chizkiyahu] as the Moshiach and Sancherev, as Gog and Magog, The attribute of justice said before the Holy One, Blessed be He: Master of the Universe, and if Dovid, king of Israel, who recited several songs and praises before You, You did not designate him Moshiach,  Chizekiahu, for whom You performed all these miracles, (Rashi:  that he was saved from Sancherev and he was healed from his sickness) and he did not recite praise before You, will You designate him as the Moshiach? …"

The Lubavitcher Rebbe[13] notes from this Talmudic piece, that the recognition of miracles is associated with the coming of Moshiach, for had Chizkiyahu recognized the miracles done for him, he could have been granted to be Moshiach. The Lubavitcher Rebbe thus instructed that we should recognize and thank Hashem for the open miracles He performs for us, and this is connected to bringing the final Redemption.

Rabbi Dovid Nissan Bressman authored two halacha books on mezuzah and sefer torah. He has Yoreh Yoreh and Yadin Yadin from Central Tomchei Tmimim Brooklyn NY. He is also an ordained sofer and magiah and the director of Chesed Umishpat which assists on Jewish status matters.

For questions or dedications you can reach him at jewishchesedumishpat@gmail.com or 310 617 5205

 [1] Berachos 54a.

[2] See Shulchan Aruch (Orach Chayim 218:1).

[3] Beis Yosef to end of Orach Chayim 218.

[4] Levush (218:9).

[5] Seder Birkas Hanehenin 13:1.

[6] After the miraculous Antebi raid on July 4th, 1976, the Lubavitcher Rebbe called this mission miraculous (see Igros Kodesh vol. 31 pg. 11). Later, the Rebbe raised the question for Rabbonim (see Igros Kodesh vol. 32 pg. 103) if one of the saved hostages would return there, could they recite the blessing with Shem U'Malchus? The Beis Din Rabbanei Chabad of Eretz Yisroel ruled that a blessing with Shem U'Malchus should be recited. One of the signatories of the ruling was Rav Shlomo Zevin.

[7] Mishna Berurah 218:32. The Mishna Berurah explains that a hatzala (saving) from imminent danger from an outside force is also interchangeable with the word miracle in this context.

[8] Shavet Halevi 7:28.

[9] Magen Avraham 218:12.

[10] Aruch Hashulchan (Orach Chayim 218:

[11] See Mishna Berurah 218:31 – for when it comes to the blessing of 'hagomel', we are not as particular about the magnitude of the miracle to warrant its blessing.

[12] Sanhedrin 94a.

[13] See Sefer Hasichos 5752 vol. 1 pg. 185.