...Continued from previous week
1) The Bracha on miracles (after the initial Birchas HaGomel) is only recited [with Shem U'Malchus] on those kinds of miracles that transpired in an unnatural way, or in cases where one was in clear danger of dying, and was saved, even in a natural way. (See Mishna Berura Siman 218:29)
However, on a miracle which transpired in [a seemingly] natural way (Such as having robbers break into a home at night and surviving unscathed) the Bracha is recited without Shem U’malchus. (Shulchan Aruch Siman 218:9. See also Mishna Berura S”K 31 and 32.)
Some Poskim, however, maintain that anytime one was saved from real danger, even if it was via a natural method, the Bracha is recited. (See Shu”t Minchas Yitzchok Vol. 6 Siman 64. See also Chayei Adam Klal 65:4 and Nishmas Adam S”K 1. This is also the ruling of Rav Shmuel Wosner Zatzal in Shu”t Shevet Haleivi Vol. 7 Siman 28. See also Shu”t Avnei Yashfe Siman 46 where he quotes Rav Shmuel Wosner Zatzal as ruling that if a few people were in a serious car collision, and some of the people R”L were killed, the remaining passengers are considered to have been in immediate danger and saved, thus they must recite the Bracha each time they pass the site of the crash.)
For each specific situation a Rav must be consulted, as there are many specific variables that will contribute to a Rav’s deciding which situations merit a Bracha.
2) The Bracha on seeing the site of a miracle is only recited if the danger from which the person was saved, was specifically due to their being at that place at that time (i.e. had they been in a different place they would either a) not have been in danger or b) not have been saved)
However, if one was cured from a sickness, no Bracha is recited when seeing the hospital (or any other place) where they happened to be when they became cured, as their miracle had nothing specific to do with that place. (Of course, Birchas HaGomel is recited as we learned. We are only discussing the Bracha on seeing the place of the miracle at a later date)
The same applies to a woman after giving birth to a child; no Bracha is recited when seeing the place where she gave birth to the child, as she could have given birth anywhere. (Shu”t Shevet Haleivi ibid.)
3) One who had a miracle happen to him/her, should give Tzedaka to the best of their ability, especially to support Torah study.
When giving this Tzedaka it is good to say the following: “I am giving this Tzedaka; May it be the will of Hashem that this Tzedaka be considered in the place of a Korban Todah (Sacrifice of thanksgiving) which I would have been obligated to bring in the times of the Bais HaMikdash”
It is also praiseworthy, as a way of expressing thanks for the miracle to recite the portion of the Korban Todah (VaYikra 7:12. See Shulchan Aruch HaRav Siman 1:9), and also to do (i.e. donate) something in the city which will benefit the population of the city.
Also, each year on the anniversary of the day of the miracle it is especially important to thank Hashem for being saved, and be happy and spread the word to other people about the kindness of Hashem. (Mishna Berura Siman 218:32. See commentary of S’forno to VaYikra 7:11 where he writes that the reason that the Torah required so much bread to be brought when bringing a Korban Todah, is in order to make the one bringing the offering call his friends to help him finish it all, and thus word of the miracle will be spread.)
4) Some people have the custom to make a Seudas Hoda’ah, a feast of thanks, each year on the anniversary of the miracle. (See Kaf HaChaim 218:60. See also Chayei Adam Klal 155:41 for a lengthy discussion)
This Seudah is considered a Seudas Mitzvah, as any feast made to commemorate the wondrous ways of Hashem is a Mitzvah (See Mishna Berura Siman 697:2. See also Shu”t Chavas Yair Siman 70 and Shu”t Chasam Sofer Yoreh Deah Siman 233)
5) The Bracha upon seeing a place where a miracle was performed is only recited when the actual site is seen (e.g. when the waters of the red sea are seen, as seeing the water conjures up the details of the miracle)
However, if only the general area of the site was seen, but the actual spot where the miracle occurred isn’t seen, the Bracha is not recited. (See Mishna Berura Siman 218:7)
If one isn’t clear as to the exact location of the miracle, the Bracha should be recited in the general vicinity without Shem U’Malchus. (Kaf HaChaim 218:4)
However, even when only seeing the general area of the miracle, it is still praiseworthy to thank Hashem in your own words, without uttering the text of the Bracha.
6) When seeing a place where a miracle was performed for a well known personage, who is recognized by all or most of Klal Yisroel, the Bracha is recited as if it was a place where a miracle was performed for the entire Jewish nation.
Likewise, an individual who experienced a personal salvation, and through it a public Kiddush Hashem was facilitated, a Bracha is recited when seeing the site of their miracle. (See Shulchan Aruch Siman 218:7, Mishna Berura S”K 23 and 24 and Biur Halacha Dibur Hamaschil Al Nes and Dibur Hamaschil L’Fikach)
The text recited for the aforementioned Brachos is “Baruch Ata Hashem Elokeinu Melech HaOlam SheAsah Nes L’Tzadikim (or “L’Tzadik Ploni” or simply” L’Ploni”) B’Makom HaZeh- Blessed Are You Hashem, Our G-d, Master of the world Who performed a miracle for the righteous (or “for this righteous person” or “for this individual”) in this place” (Mishna Berura 218:25. See also Sha’ar HaTziyun S”K 21)
To be continued next week B’Ezras Hashem
