1. After birth blessings:

A. Boy-Hatov Vehameitiv-Saying the blessing of Hatov Vehameitiv upon the birth of a son:[1]

If one’s wife gave birth to a boy then both the husband and wife[2] are obligated to [immediately[3]] recite the blessing of “Hatov Vehameitiv[4].”[5] This applies for every birth of a newborn son, that each time a son is born, the blessing of Hatov Vehameitiv needs to be recited by both the father and mother.[6]

May the blessing be said prior to seeing the child:[7] This blessing may be said immediately upon hearing of the birth of one’s son, even prior to seeing him for the first time. Hence, if he is in another city and was told the news that his wife gave birth to a boy, then he is to say the blessing of Hatov Vihameitiv.[8] [Some Poskim[9] rule that in such a case, the blessing of Shehechiyanu is to then be recited upon seeing the child for the first time. Practically, however, the custom is not to do so.[10]]

If the mother passed away, heaven forbid:[11] If the mother died during childbirth R”L, then it is not proper to recite the blessing of Hatov Vehameitiv and rather one is to recite the blessing of Shehechiyanu.[12]

Repeating the blessing every 30 days:[13] If one did not see his/her son for 30 days from the time that he recited the blessing of Hatov Vihameitiv, then he needs to say the blessing of Shehechiyanu upon seeing his son if he receives pleasure and happiness from seeing him. This applies every 30 days that he has not seen his son, that the blessing of Shehechiyanu is to be recited.

Leniencies of not reciting the blessing: Some Poskim[14] rule that the blessing of Shehechiyanu [and Hatov Vehameitiv] is an optional blessing and not obligatory. Practically, many are accustomed to being lenient and not to say any blessing of praise [including the blessing of Hatov Vihameitiv, and so is the custom of some Ashkenazi[15] and Sephardic[16] communities]. Practically, this is a mistake, as the leniency only applies to the blessing of Shehechiyanu[17], and even by this blessing one is not to be lenient.[18]

Giving thanks to G-d prior to thanking the messenger:[19] Upon receiving news of the birth of a son or daughter, one is the first thank Hashem for the birth and only then thank the messenger for giving over the information.   Q&A May the mother say the blessing right after she gives birth?[20] Yes, so long as she is properly clean from the birth. [It is customary to wait several minutes after birth of the child and placenta, and then have her wash hands, prior to saying the blessing.[21]]   If a father/mother did not say the blessing of Hatov Vihameitiv right away upon seeing the child, until when may it be said?[22] Initially, the blessing is to be said as soon as one hears of the birth.[23] If the blessing was not said immediately upon hearing of the birth, it may be said in the coming days, so long as the extra feelings of joy still remain in the heart.[24] Some Poskim[25], however, limit this to within three days after birth. Furthermore, some Poskim[26], suggest that the blessing may only be said so long as one did not yet remove his mind from the news of the birth. However, as soon as his mind begins to entertain other matters, then he may no longer say the blessing. Practically, if there is no longer any extra feelings of joy in one’s heart, then he is to say the blessing without Hashem’s name.[27]   May a grandparent recite a blessing of Hatov Vihameitiv upon hearing of the birth of a grandchild?[28] Some Poskim[29] rule that a blessing may be recited, just as is the law by a father or mother. Other Poskim[30], however, rule that a blessing is not to be said, and so is the final ruling.[31] May a friend recite a blessing of Hatov Vihameitiv upon hearing of the birth of a friends child?[32] This follows the same dispute as above. How many blessings are to be said after the birth of twins?[33] Twin boys: If one hears of the birth of both sons at the same time, then a single blessing is said on behalf of them both. If, however, one said the blessing prior to hearing of the birth of the second son, then the blessing is to be repeated after hearing of the birth of the second son. Boy and girl:[34] If one hears of the birth of both the son and daughter at the same time, then a single blessing of Hatov Vihameitiv is said on behalf of them both. Should the blessing be said standing or sitting?[35] Some write that it is proper for the blessing to be recited in a standing position as is the rule with all blessings of praise, [although if it is difficult to stand, then it may be recited in a sitting position]. Bowing to Hashem upon saying the blessing:[36] Some write that one is to bow towards the east [or towards whatever direction one usually Davens from his area of the world[37]] upon saying the blessing. [This matter was omitted from Admur and practically, the widespread custom is not to be particular to do so.[38]] May the blessing be recited on Shabbos?[39] Yes, the blessing may be recited whether on Shabbos or weekday and hence if one heard of the birth on Shabbos then the blessing is recited on Shabbos. If one said the blessing of Shehechiyanu upon the birth of a boy, may he still say the blessing of Hatov Vihameitiv?[40] No.

B. Girl-Shehechiyanu-Saying the blessing of Shehechiyanu upon the birth of a daughter:[41]

The father and mother[42] of a newborn baby girl are required to say the blessing of Shehechiyanu upon seeing their newborn daughter and receiving pleasure and happiness from seeing her.[43] However, [prior to seeing the daughter] the blessing is not to be said, even if he has already received the news that a daughter was born to him.[44] [Thus, the blessing of Shehechiyanu is to be said the first time that one sees his or her newborn daughter. The father is not to say the blessing immediately upon hearing of the birth, but only after he enters the room and sees his daughter. The mother may delay saying the blessing until she is properly clothed and cleaned.] This applies for every birth of a newborn daughter, that each time a daughter is born, and one receives pleasure and joy from seeing her, that the blessing of Shehechiyanu needs to be recited.[45] Furthermore, if one did not see his/her daughter for 30 days, then he is to say the blessing of Shehechiyanu upon seeing her if he receives pleasure and happiness from seeing her.[46]

Leniencies of not reciting the blessing: Some Poskim[47] rule that the above blessing of Shehechiyanu is an optional blessing and not obligatory. Thus, many are accustomed to being lenient and not to say the blessing.[48] Practically, one is not to be lenient in this matter.[49]

Q&A If a father/mother did not say the blessing of Shehechiyanu right away upon seeing the child, until when may it be said?[50] If the blessing was not said upon seeing the daughter for the first time, it may be said in the coming days, so long as the extra feelings of joy still remain in the heart.[51] Some Poskim[52], however, limit this to within three days after birth. Furthermore, some Poskim[53], suggest that the blessing may only be said so long as one did not yet remove his mind from the news of the birth. However, as soon as his mind begins to entertain other matters, then he may no longer say the blessing. May a grandparent recite a blessing of Shehechiyanu upon hearing of the birth of a grandchild?[54] Some Poskim[55] rule that a blessing may be recited, just as is the law by a father or mother. Other Poskim[56], however, rule that a blessing is not to be said, and so is the final ruling.   May a friend recite a blessing of Shehechiyanu upon hearing of the birth of a friends child?[57] This follows the same dispute as above. How many blessings are to be said after the birth of twins?[58] Twin girls: If one hears of the birth of both daughters at the same time, then a single blessing is said on behalf of them both. If, however, one said the blessing prior to hearing of the birth of the second daughter, then the blessing is to be repeated after hearing of the birth of the second daughter. Boy and girl:[59] If one hears of the birth of both the son and daughter at the same time, then a single blessing of Hatov Vihameitiv is said on behalf of them both. If one accidentally said the blessing upon seeing the wrong baby, may the blessing be repeated upon seeing his true daughter?[60] Yes.

The Chabad custom: Some people have the notion that it is not the Chabad custom to recite the blessing of Shehechiynu upon the birth of a girl. Obviously, it is the Chabad custom to follow the rulings of the Shulchan Aruch, and certainly that of Admur Hazakein, unless there is an explicit and substantiated record from Rabboseinu Nessieinu, or the elderly Chassidim and Ziknei Rabbanei Anash who state otherwise. Chabad customs are not substantiated by simply taking surveys of what majority of people who affiliate with Chabad are accustomed to practice, and certainly not by hearsay, and certainly not to negate a ruling of Admur Hazakein and the Shulchan Aruch. The above ruling of reciting the blessing of Shehechiynu upon the birth of a girl is not just recorded by Admur Hazakein, but he is actually the first one to explicitly record it, and hence reciting this blessing by the birth of a girl has a unique Chabad connection. This ruling of Admur is likewise recorded in the Sefer Ketzos Hashulchan and Shevach Habris [both venerable and distinguished Chabad Rabbanim and authors of Halachic literature], without making any mention of a Chabad distinction of custom. Practically, upon inquiring from various Chabad Rabbanim on this issue, the consensus of the vast majority of Rabbanim is that the blessing is to be said, and there is no recorded Chabad tradition otherwise.[61] Summary: There is no substantiated records that the Chabad custom is not to recite a blessing of Shehechiyanu upon the birth of a girl, and hence the blessing is to be recited. Nonetheless, those who are accustomed not to recite it, are included in the worldly custom brought and defended by the Rama to no longer say Shehechiyanu on these occasions, even though Admur concludes to be stringent, as stated above.

 

C. Hagomel-Must a woman recite Hagomel after birth:[62]

Women are obligated to say the blessing of Hagomel just like men. Accordingly, every woman after birth should say the blessing of Hagomel after she recovers from her birth.[63] [Practically, while this is the custom amongst Sephardim[64], the custom today amongst the vast majority of Ashkenazi communities[65] is for women to no longer say the blessing of Hagomel at any time, including after birth.[66] Regarding the Chabad custom, some families and Rabbanim[67] are of the opinion that the blessing should be said, while other families and Rabbanim[68] are of the opinion that the blessing should not be said. As for the Rebbe’s opinion, there exist conflicting evidence as to his opinion on this matter.[69] Whatever the case, indeed, the widespread custom in Chabad follows that of the world for women not to say Hagomel after birth, or any other occasion.]

How and where to say the blessing:[70] She should say the blessing in the Ezras Nashim of the synagogue and have 10 men who are inside the main sanctuary listen to the blessing. [In the Jerusalem area, the custom is to make a Minyan for Maariv in the house of the Yoledes, and have her say the blessing of Hagomel on this occasion.[71] If she cannot get a Minyan of 10 men to say the blessing in their presence, then it is disputed amongst the Poskim[72] as to whether she may say the blessing in private or with ten women and one man. Practically, she is to say the blessing without G-d’s name.[73]]

How long after birth must the Yoledes wait to say the blessing? A woman after birth is considered similar to a sick person for a period of 30 days from birth.[74] This would imply the blessing should not be said until 30 days after birth. However, some Poskim[75] rule that the blessing may be said starting from seven days after birth.

_____________________________________________________________

[1] Admur in Seder Birchas Hanehnin 12:12; Luach 11:30; Michaber 223:1; Shevach Habris 4:1-5; Piskeiy Teshuvos 223:1; Toras Hayoledes 39; Nitei Gavriel 67

[2] Seder ibid; Luach ibid; Michaber ibid; Semak 151

[3] See Q&A!

In bathroom: If he heard the news while using the bathroom or taking a shower, then he should finish what he’s doing, leave the bathroom, wash his hands and then say the blessing. [Sefer Chassidim 845; Elya Raba 223:1; See Admur Seder Birchas Hanehnin 13:17]

[4] Meaning of words: These words imply that he is blessing God for having done good for him and having done good also for his wife, as his wife also desires to have a boy. [Seder ibid; Luach ibid; Beis Yosef 223:1; Brachos ibid]

[5] Seder ibid; Luach ibid; Michaber ibid; Brachos Braisa 59b

[6] Seder ibid “the same applies for each and every son that is born to him”; Luach ibid; Taz 223:1; Rashba 1:245; Ateres Zekeinim 223

[7] Admur Seder ibid “even if he is in another city when they came and told him that his wife gave birth to a boy, he says the blessing”; Luach ibid “although his wife is not present, nonetheless, she is a partner with him in this same blessing”; Beis Yosef 223; Rosh Brachos 9:15; Mordechai Brachos Remez 216; Beis Yosef 223; Olas Tamid 223; Elya Raba 223:1; Kaf Hachaim 223:1

[8] The reason: Although his wife is not present, nonetheless, she is a partner with him in this same blessing. [Luach ibid]

[9] Halachos Ketanos 1:201; Yad Aaron 223; Kaf Hachaim 223:1

[10] See Kaf Hachaim 223:6

[11] Seder ibid; Luach ibid; Rama ibid; Darkei Moshe 223:2; Mamar Mordechai 223:2; Chayeh Adam 62:1; Kitzur SHU”A 59:5; Poskim in Kaf Hachaim 223:7

Other opinions: Some Poskim rule that even in such a case, the blessing of Hatov Vihameitiv is to be recited. [Beis Yosef 223; Taz 223:1; Elya Raba 223:2; Kaf Hachaim 223:1]

[12] The reason: As he no longer has a partner in his joy.

[13] Admur Seder 12:12 “When one returns and sees is son that was born, then if he sees his son within 30 days from when he heard about the birth, then he does not need to repeat the blessing of Shehechiyanu being that he already said the blessing of Hatov Vihameitiv on him. However if this occurs after 30 days, then he needs to say the blessing even if he already saw his son prior to 30 days, if his heart is happy and he receives pleasure from it.”, Seder 12:11 regarding even an adult that if one did not see his son in 30 days then the blessing is to be said; Halachos Ketanos 1:201; Yad Aaron 223; P”M 225 A”A 3; See Michaber 225:1; Brachos 58b; Elya Raba 225:3; Shevach Habris 4:3

[14] Luach 11:31 [omitted from Seder 12]; Rama 223:1; See Piskeiy Teshuvos 223:1

[15] Divrei Yatziv 1:93; Nitei Gavriel 66:4;

[16] See Chesed Lealafim 223:4; Yifei Laleiv 223:1; Ben Ish Chaiy Reieh 8; Kaf Hachaim 223:6 and 8

[17] Luach ibid; M”A 223:3; Olas Tamid 223:1; Elya Raba 223:2; Soles Belula 223:2; Chesed Lealafim 223:4; Kaf Hachaim 223:8

[18] Luach ibid; Seder ibid completely omits the opinion who rules that Shehechiyanu is optional, thus implying that he rules that it is obligatory.

[19] Sefer Chasisdim 843; Elya Raba 223:1; Kaf Hachaim 223:4; Shevach Habris 4:8; Nitei Gavriel 66:10

[20] See Shevet Mussar 24; Piskeiy Teshuvos 223:1

[21] Nitei Gavriel 66:5

[22] See Piskeiy Teshuvos 223:1; Nitei Gavriel 66:2

[23] Ashel Avraham Butchach 223; Piskeiy Teshuvos 223:1

[24] P”M 223 A”A 2; M”B 223:3 in name of P”M ibid; Kaf Hachaim 223:5; Piskeiy Teshuvos 223:1; See Ketzos Hashulchan 64 footnote 11

[25] Mur Uketzia 224

[26] Ketzos Hashulchan 64 footnote 11; Teshuvos Vehanhagos 1:230 that it may be said so long as he is involved in letting people know of the birth

[27] Kaf Hachaim 223:5

[28] See Kaf Hachaim 223:3; Shevach Habris 4:7

[29] Sefer Chasisdim 843; Elya Raba 223:1; Ketzos Hashulchan 64 footnote 10 that so is the opinion of Admur, based on his ruling in Seder 12:7 the blessing may be said whenever one rejoices over good news that he hears about a friend or relative

[30] Biur Halacha 223:1; Chida in Makor Chesed on Seder Chassidim ibid, brought in Kaf Hachaim ibid writes to say it without Shem Umalchus

[31] The reason: As the blessing is only said when there is some tangible benefit for the individual not just mere joy. [Biur Halacha ibid based on Rashba 4:77]

[32] See Kaf Hachaim 223:3; Shevach Habris 4:7

[33] Piskeiy Teshuvos 223:1

[34] Toras Hayoledes 37:4; Piskeiy Teshuvos 223:1 footnote 8

[35] See M”A 223:2; Mur Uketzia 8; Nitei Gavriel 66:6

[36] M”A 223:2; Elya Raba 223:1; P”M 223 A”A 1; Yifei Laleiv 223:2; Kaf Hachaim 223:2; Nitei Gavriel 66:7

[37] Kaf Hachaim 223:2

[38] Nitei Gavriel 66:7

[39] Nitei Gavriel 66:9

[40] Nitei Gavriel 66:13

[41] Admur in Seder Birchas Hanehnin 12:12 “Even on the birth of a girl..” [omitted by Luach]; M”B 223:2; Darkei Chaim Veshalom 256; Orchos Rabbeinu 1:92; Tzitz Eliezer 13:20; Shevet Halevi 8:34; Piskeiy Teshuvos 223:1; Shevach Habris 4:40; Nitei Gavriel 67:15; Toras Hayoledes 39:3

[42] See Seder ibid regarding the birth of a boy that the father is obligated to say the blessing, and that “she is also obligated to say this blessing,” and the same applies by the birth of a girl; Tzitz Eliezer ibid; Piskeiy Teshuvos ibid; See also Admur Seder 12:11 and Poskim ibid that also a woman is to say the blessing of Shehechiyanu if she has not seen someone who she loves in 30 days, and hence certainly this would apply here in the seeing of a new child [see M”B 223:2]; Halichos Beisa 13:39 in name of Rav SZ”A; Shevach Habris 4:4, see there footnote 9 in length

[43] The source: Although this ruling is not explicitly recorded in previous Poskim, it is included in the Halacha recorded that one recites Shehechiyanu upon seeing a person that he has not seen in 30 days, and is excited to see him, which applies also to girls. Certainly, then, the blessing is to be said upon seeing a newborn daughter. [M”B ibid; See Admur Seder 12:11; Luach 11:22; Michaber 225:1; Brachos 58b; Elya Raba 225:3]

The blessing of Hatov Vihameitiv: The blessing of Hatov Vihameitiv is not recited upon the birth of a baby girl. The reason for this is because it does not contain as much joy as does the birth of a boy. [Aruch Hashulchan 223:1] This applies even if the couple has had many boys and was anticipating the birth of a girl in order to fulfill the mitzvah of Peru Urevu. [Aruch Hashulchan ibid; M”B 223:2] The reason for this is because the mother is not commanded in the Mitzvah of Peru Urevu, and seemingly she always desires to have a boy. [Shaar Hatziyon 223:3]

[44] The reason: As this is not a good tiding. [Admur ibid; See Admur 46:4; Kiddushin; Niddah 31b] Meaning, that it is not such a good tiding, as is the news of a boy. [Aruch Hashulchan 223:1] Perhaps this means that since it is common for fathers to anticipate the birth of a boy, and their anticipation has not been met, therefore a blessing cannot be recited over merely hearing about the birth, but one must rejoice from the actual sight.

[45] See Seder ibid regarding the birth of a boy that “the same applies for each and every son that is born to him,” and the same applies by the birth of a girl

[46] Admur Seder 12:12 regarding newborn, as explained in Seder 12:11 regarding even an adult daughter that if one did not see his daughter in 30 days the blessing is to be said; See Michaber 225:1; Brachos 58b; Elya Raba 225:3

[47] Luach 11:31 [omitted from Seder 12]; Rama 223:1

[48] See Nitei Gavriel 67 footnote 19 in name of Tzanzer Rebbe

[49] Luach ibid; Seder ibid completely omits the opinion who rules that Shehechiyanu is optional, thus implying that he rules that it is obligatory.

[50] See Piskeiy Teshuvos 223:1

[51] M”B 223:3 in name of P”M 223; Piskeiy Teshuvos 223:1; See Ketzos Hashulchan 64 footnote 11

[52] Mur Uketzia 224

[53] Ketzos Hashulchan 64 footnote 11; Teshuvos Vehanhagos 1:230 that it may be said so long as he is involved in letting people know of the birth

[54] See Kaf Hachaim 223:3

[55] Sefer Chasisdim 843; Elya Raba 223:1

[56] Biur Halacha 223:1; Chida, brought in Kaf Hachaim ibid writes to say it without Shem Umalchus; Nitei Gavriel 67:19

[57] See Kaf Hachaim 223:3; Shevach Habris 4:7

[58] Piskeiy Teshuvos 223:1; See Nitei Gavriel 67:17

[59] Toras Hayoledes 39:4; Piskeiy Teshuvos 223:1 footnote 8

[60] Shevet Halevi 8:35; Nitei Gavriel 67:16

[61] So replied Harav Eliyahu Landa Shlita, son of the late Rabbi Yaakov Landa, that we recite the blessing of Shehechiyanu upon the birth of a girl and that he did so for the birth of all of his daughters. So likewise, concurred Harav Y.S. Ginzberg, Harav S.B. Levin, Harav A.L. Hakohen, Rav L.Y. Raskin that so was done by Rav Moshe Katzenelenbogen, who was a great Torah scholar in London, and so should be done, Rav Michael Avishad.

Testimony of Rabbi Y.L. Groner: Rabbi Groner related to us through correspondence that he received from the elderly Rabbis of Anash [he is uncertain as to whom he heard it from although estimates that if he is not mistaken he heard it from Rav Shmuel Halevi Levitin] that it is not our custom to say this blessing. Nonetheless, Rabbi Groner has related to us in the past that his memory is fading with his late age, and we should not fully rely on his memory for decisions on matters such as these. I have been unable to substantiate this testimony from anyone else, and hence our conclusion remains as stated. In the Sefer “HaBayis Hayehudi” p. 490 it states that it is said in the name of the Rebbe that a woman who gave birth does not recite the blessing of Shehechiyanu. The source recorded is from Rabbi Groner. Being that we spoke with Rabbi Groner directly, there is certainly a discrepancy between what he is quoted to say here and his statement to us. The author of Shevach Yakar related that he spoke to the author of Habayis Hayehudi about the situation, and he related that it is a printing error in his Sefer.  

[62] Admur Seder 13:3; Luach 12:9; M”A 219; Kneses Hagedola 219; Yad Aaron 219; Mahariy Molko 141; Birkeiy Yosef 219:2; Siddur Yaavetz; Shulchan Hatahor 219:4; Salmas Chaim 202; Kaf Hachaim 219:3; Ketzos Hashulchan 65:1; Igros Kodesh 20:102; Shulchan Menachem 1 p. 347 footnote 4; Hiskashrus 683:16; Piskeiy Teshuvos 219:10; Shevach Habris 5:1; Nitei Gavriel 68; Al Minhagim, Umekoroseihem p. 188; Toras Hayoledes 69:7

Husband saying the blessing on behalf of his wife: Some Poskim rule that the husband may say the blessing on behalf of his wife. [M”A 219:4; M”B 219:17] Practically, this is not the custom. [Elya Raba 219:11; Aruch Hashulchan 219:9; M”B 219:18 and Biur Halacha in name of Elya Raba; Kaf Hachaim 219:27 and 34; Nitei Gavriel 68:4]

[63] The reason: Some Poskim rule that the blessing is to only be said after birth being that she is obligated to bring an offering after birth, and not after any other matter, such as recovery from another illness. [Minchas Shlomo 2:4-31; Tzitz Eliezer 19:53; Nitei Gavriel 68:2]

[64] Birkeiy Yosef 219:2; Ben Ish Chaiy Eikev 1:8; Kaf Hachaim 219:3; Yechaveh Daas 14:15

[65] Other Ashkenazi communities: In a minority of Ashkenazi communities, the custom is for women to say this blessing after giving birth. This includes the old Jerusalem community, known as the Yishuv Hayashan. [Piskeiy Teshuvos 219:10]

[66] M”A 219; Custom brought, and negated, in Kneses Hagedola 219; Halachos Ketanos 2:161, brought in Beir Heiytiv 219:1; Elya Raba 219:5 in name of Toras Chaim; Shaareiy Efraim 4:28 [that so is the custom, even though he personally rejects it]; Chesed Lealafim 219:10; Birchas Habayis 27:17; Hisorerus Teshuvah 1:59; Aruch Hashulchan 219:6; M”B 219:3; Har Tzevi 1:163; Minchas Yitzchak 4:12; Divrei Yatziv E.H. 35; Betzel Hachochmah 6:78; Kinyan Torah 4:22; Teshuvos Vehanhagos 1:195; Orchos Rabbeinu 1:91 that so ruled Chazon Ish and Steipler; Piskeiy Teshuvos 219:10; Rav Leibal Groner in name of Rebbe, and Rav Shmuel Levitin, brought in Shulchan Menachem ibid and Nitei Gvariel ibid; Shevach Habris ibid footnote 4; Many Poskim in Nitei Gavriel ibid footnote 3

The reason: As it is not modest for a woman to say the blessing in front of ten men. [Halachos Ketanos ibid; M”B ibid] Alternatively, the reason is because this blessing is merely optional. [M”A ibid; See Machatzis Hashekel ibid; P”M ibid]

[67] Rav Moshe Landa in name of his father Rav Yaakov Landa that she is to say the blessing in front of 10 men, and that so was the custom in their household; Rabbi Label Groner in name of Rav Shmuel Hakohen Kahanav

[68] Rabbi Label Groner in name of Rebbe, and Rav Shmuel Levitin

[69] Rabbi Label Groner tells over the following: After my wife gave birth to a child I asked the rebbe as to whether she should say the blessing of Hagomel. The Rebbe replied questioning from where he ever heard of a woman saying the blessing of Hagomel, and told him to ask the elderly rabbis. The Rabbis that he asked gave conflicting answers. Rabbi Shmuel Levitin replied that he never heard of women saying this blessing while another Rabbi, Rav Shmuel Hakohen Kahanav, stated that it was customary for the blessing to be said by woman. [See Shaareiy Halacha Uminhag Miluim 5:60; Shulchan Menachem 1 p. 347 footnote 4; Hiskashrus 683:16] Likewise, Rabbi Yaakov Landa said the blessing is to be recited. [Pardes Chabad] On the other hand, we have an explicit letter of the Rebbe discussing the recital of this blessing by women after birth, and referencing to those authorities who hold that it should be said, without making any mention that there is a Chabad custom to the contrary. [See Igros Kodesh 20:102, printed in Shulchan Menachem 1:347] Furthermore, Rav Tzevi Hirsh Chitrik testifies that he once asked the rebbe after his wife gave birth as to where she should say the blessing and the Rebbe responded that it should be said immediately after the Mincha prayer, and so was done by the Rebbe’s own minyan.

[70] Seder ibid; Luach ibid; Kneses Hagedola ibid; Yad Aaron 219; Birkeiy Yosef 219:2; Ben Ish Chaiy Ekev 8; Kaf Hachaim 219:3 [or in front of 10 of her male relatives]; Salmas Chaim 200; Minchas Shlomo 2:4; Tzitz Eliezer 19:53; Poskim in Nitei Gavriel ibid footnote 2

[71] Ketzos Hashulchan 65 footnote 6; See Poskim in Nitei Gavriel ibid footnote 2

[72] Poskim who rule that she does fulfill her obligation: Kneses Hagedola ibid “at the very least it should be said in front of one man or women”; Elya Raba 219:12; Birkeiy Yosef 219:2; P”M 219 M”Z 3 that it is a Safek Bracha Levatala to say the blessing in private; Opinion in M”B 219:3 and 8 that it may be said in front of ten women and one man; Keser Shem Tov Gagin that so is the custom of some Sephardic women in London even initially; See Igros Kodesh 20:102 who questions this custom

Poskim who rule that she does not fulfill her obligation: Admur Seder 13:2; Luach 12:9; Michaber 219:3; Birchas Habayos 27:24; Kaf Hachaim 219:3; Halichos Shlomo 23 footnote 3; Yechaveh Daas 14:15; Brachos 45b that even 100 woman is equivalent to only two men; Piskeiy Teshuvos 219:10

[73] Kaf Hachaim 219:3; Piskeiy Teshuvos 219:10

[74] See Admur 330:5

[75] Kaf Hachaim 219:7 based on 617:4