We have witnessed momentous and emotional events over the last few weeks, as Israel agreed to a ceasefire in order to facilitate the return of the hostages. On the one hand, the deal has brought much-needed hope, relief, and joy to everyone who has been pining for the safe return of the hostages. On the other, the deal has also presented fear, distress, and anger over the disproportionate release of barbaric terrorists as well as the general direction of the war.
These events that not only affect the families of the individuals involved but Klal Yisrael at large naturally warrant a spiritual reaction. Rav Yosef Tzvi Rimon, a significant posek of the Religious Zionist community (whose many titles do not even encapsulate everything he does, especially his incessant chesed, for Klal Yisrael), was asked which beracha, if any, should be said upon the return of the hostages. In Rav Rimon’s response, one finds not just a technical answer but an approach that allows for halacha to shape and to be shaped by the emotional experience of these developments. As we will see, his answer encapsulates the deep complexity of this situation and marshals halacha to respond to that very complexity.
The release of the hostages: which beracha is most appropriate?
Rav Rimon first considers the possibility of making the beracha of Matir Assurim, “who frees the captives.” However, this beracha, which is said with Birkot HaShachar in the morning, is never invoked in halachic literature as a response to the release of captives or exiting a prison. It refers instead to the gift of functioning limbs on a daily basis. While one could delay the recitation of Matir Assurim until chatzot (halachic noon), if hostages will be released in the morning, there is no real reason to do so. More on this expression will be discussed at the end.
For those who would be seeing the hostages face-to-face (such as family and close friends), Shehechiyanu, Mechayei Meitim, and Ha’tov V’hameitiv are all possible candidates as the beracha to recite in these circumstances. The Gemara (Berachot 58b) says that one who has not seen their friend in thirty days makes a Shehechiyanu, while one who has not seen their friend for a year makes a Mechayei Meitim. This is codified in Shulchan Aruch (O.C. 225:1). While some poskim question the relevance of this beracha in the modern period, the Mishna Berurah, Aruch Hashulchan, and Rav Ovadiah Yosef all assert the relevance of this beracha.
While there may be a question about reciting any of these berachot if there was communication while a loved one was away, that was pretty much not the case in our situation, with perhaps the exception of the videos that the terrorists forced the hostages to record. However, there was intelligence regarding the living status of a number of hostages. If it was known that an individual was alive the whole time, one certainly does not make the beracha of Mechayei Meitim, as the reason to say it is that within a full year of not seeing this individual, without communication, one might not have known if they were still living. With that said, if there was uncertainty whether a particular hostage was alive, then upon seeing that individual, one could and should make the beracha of Mechayei Meitim; if not, then Shehechiyanu would be in order, since they had not seen each other in thirty days. Again, this is applies particularly to those who would actually be seeing the hostages in person.
What if one meets one of the former hostages, or even sees them in the street, but had never met them before, would they make Shehechiyanu? Intuitively, it would seem that the answer is no; that this beracha was enacted for someone who went a period of time without seeing a close friend or relative, not for meeting someone for the first time. However, the Mishna Berurah (223:2) says that one makes a Shehechiyanu on the birth of a daughter after seeing her for the first time, as the excitement warrants a beracha even though they have never met before. Rav Rimon explains that the operating factor in making Shehechiyanu is that one makes the beracha upon matters of great joy. While normally, meeting someone for the first time would not be a matter of tremendous excitement, certainly a Jew feels tremendous excitement upon the release of the hostages and would be elated to see them, and therefore, Shechiyanu would be appropriate in this scenario.
However, most people will not initially see the former hostages in person. At best, we will see videos but not much more. For those of us in that category, does seeing the hostages returning home online or hearing the news warrant a beracha?
The Mishna (Berachot 9:2) famously instructs one who hears good tidings to say Baruch Ha’tov V’hameitiv and one who hears sad tidings to say Baruch Dayan Ha’emet. It would intuitively seem that those who hear about the release of the hostages (or sees videos online) should say Ha’tov V’hameitiv. This is in addition to the general distinction made between Shehechiyanu, which one might say on personal matters, and Ha’tov V’hameitiv, which one might say when such a matter benefits others. If one purchases a really nice car, the beracha would be Shehechiyanu if they are the only one driving it, but if it will be shared with a spouse or other family members, the beracha would be Ha’tov V’hameitiv. However, Rashba rules in a responsum (4:77) that Ha’tov V’hameitiv is made only upon news that has a tangible benefit to the person. Hearing nice news and feeling pleasure from it alone does not warrant a beracha. While some question this ruling of Rashba, including the Shulchan Aruch, many acharonim accept Rashba’s position.
Therefore, Rav Rimon recommends that upon hearing about the release of hostages, one makes the beracha of Shehechiyanu. Even though this is not a matter of personal benefit and happiness, that is not of technical concern, as the exhilaration that we each feel upon the return of hostages to their families and to their lives is very real. Although one could argue safek berachot lehakel – that we do not make berachot when uncertain about the propriety of making a beracha – the Bach points out that this principle is not operative with Shehechiyanu. At the end of the day, if one feels real joy, that is enough to warrant a Shehechiyanu.
What about the release of terrorists?
Unfortunately, the return of the hostages comes at a tremendous price. Terrorists who are meant to be serving many life sentences because of the many lives they have taken, terrorists who promise to repeat their actions when they have the opportunity, are being released. Furthermore, there is the possibility that releasing these prisoners is exactly what Hamas wanted out of October 7, and they may be emboldened to attempt similar schemes (Rachamana litzlan!) given the achievement of that goal.
Does this development negate the beracha of Shehechiyanu?
The Gemara in Berachot (59a) presents a case in which one’s father dies and the son will be inheriting his assets. In such a scenario, one makes both the beracha of Dayan Ha’emet upon the passing of the father and the beracha of Ha’tov V’hameitiv over the news of receiving the inheritance. How can it be that one makes a beracha of joy at this moment of sorrow? We see that since both the sorrow and the benefit are true, berachot are warranted on both events.
To apply this to our situation, while Shehechiyanu is warranted for the joy of the return of the hostages, dayan ha-emet is also warranted upon the news of the terrorists being released from prison.
We could look at these as two totally separate events that are happening simultaneously. However, Rav Rimon reminds us that the world we live in and life itself is complex. Things are not black and white in such a world. Two things can be true at once, and two emotions can be held simultaneously: the release of the hostages is emphatically a reason for celebration, yet that does not take away from the very real dread of the release of the terrorists, and vice versa. Furthermore, while some may feel that a ceasefire at this time means we have fallen short of our objectives, and therefore, we have undermined our advances, Rav Rimon argues that this is not so. In his words, “We have merited victories of biblical proportions.” The successes against Hezbollah, the deflecting and humiliation of Iran, the downfall of Assad as a likely unintended consequence of this war, are all miraculous. Likewise, while Hamas is not obliterated in the way we may hope, they have been greatly weakened.
While all of the shortcomings of this situation could have been and certainly were factored in before the crystallization of this deal, the fact of the matter is, Rav Rimon argues, we need to grab the victories we have achieved – both with the return of the hostages and the military accomplishments – and thank Hashem for those. Without invalidating the real concerns at hand, for which we can make a Dayan Ha’emet (without Hashem’s name), there is still good reason for a Shehechiyanu.
Non-beracha solutions
Finally, Rav Rimon suggests ways to mark the current moment without invoking berachot. The piyyut Nishmat Kol Chai has references to the release of captives and to the miracles Hashem has done for us and will continue to do for us. He therefore recommends the recitation of Nishmat as well. Furthermore, Tehillim are warranted as well for both the positive and negative aspects of these developments. For the latter, one might say Psalms 20, 130, and 142.
Rav Rimon’s teshuva ends with an apt prayer:
“We thank You, Hashem, for every hostage we will merit to see with us; thank You for allowing us to live to see this moment. We will pray that the remainder of the living hostages will return in good health, and that the captives who are no longer alive will be brought home for a proper Jewish burial. And we pray that the freeing of the terrorists will not harm the Jewish people, and that the Jewish people will no longer suffer from our enemies.”
