Birkat Hagomel: Why After Flying but Not Driving?

Hi,Why is it that when I fly, I have to say Birkat Hagomel, yet when I drive in a car I do not need to recite Birkat Hagomel according to the Ashkenazi custom? Don’t statistics show that there are more car accidents than plane accidents? So shouldn’t there be an obligation to recite Hagomel after a car journey?

Thank you for your question.

First, for the benefit of our readers, I would like to explain the difference between the Ashkenazi custom and the Sephardi custom regarding reciting Birkat Hagomel after a car journey. This is actually a dispute between the Ashkenazim and Sephardim which is brought in the Tur and ruled on in the Shulchan Aruch as follows (note: this is not the typical machlokes between the Sephardi and Ashkenazi customs based on the Mechaber and Rema, but rather a dispute brought by the Mechaber himself):

שולחן ערוך אורח חיים הלכות ברכת הפירות סימן רי"ט סעיף ז
 באַשכנז וצרפת אין מברכין כשהולכין מעיר לעיר, שלא חייבו אלא בהולכי מדברות דשכיחי ביה חיות רעות ולסטים; ובספרד נוהגים לברך, מפני שכל הדרכים בחזקת סכנה; ומיהו בפחות מפרסה אינו מברך, ואם הוא מקום מוחזק בסכנה ביותר, אפילו בפחות מפרסה.

The Shulchan Aruch (Siman 119, Se’if 7) writes that according to the Ashkenazi custom—which is based on the Rosh (Berachot, Perek Haroeh, Siman 3)—one only recites Hagomel when traveling through areas with real danger, such as deserts where wild animals and robbers were common. But regular road travel, where these dangers aren’t common, one is exempt from reciting Hagomel.

The Sephardi custom, based on the view of the Ramban brought in the Tur, is more stringent. According to this view, one should recite Hagomel even when traveling under less dangerous conditions, since the road still involves some level of danger. Therefore, even nowadays—although we don’t face chayot raot (wild beasts)—there are other dangers like car accidents (Hashem yerachem), and that’s enough of a reason to say Hagomel.

But the Ashkenazi custom holds that the mere presence of danger isn’t enough—it must be a common danger. And since car accidents, while possible, are not considered a common occurrence, one does not recite Hagomel.

Now, to circle back to your question:
 Why is it that, according to the Ashkenazi custom, we do recite Hagomel after a flight, but not after a car trip—even though car accidents are statistically more common?

This question been discussed by great Poskim, and I’d like to share two explanations they offer:

1. Rav Moshe Feinstein – Igros Moshe, Orach Chaim, Vol. 2, Siman 59:
 He explains that traveling by boat is inherently dangerous, since a person’s life depends on the boat staying afloat. If it malfunctions, the person is in immediate danger.

The same is true for an airplane: being high up in the air, one’s survival depends fully on the aircraft. If the plane stops working, chas v’shalom, the risk is immediate and great. That’s why, when one lands safely, they must recite Hagomel.

In contrast, when one travels by car, he is not in an inherently dangerous situation where his life depends on the vehicle functioning every second. The situation itself is safe—only a possible event (like an accident) could create a danger. And since such events are not common, so according to the Ashkenazi view, one does not recite Hagomel.

2. Tzitz Eliezer – Vol. 1, Siman 14:
 Adds another point:

Even though car accidents are statistically more common than plane crashes, when someone is in a car accident, emergency services can usually respond quickly, and the chance of survival is much higher.

But when one is in a plane and something goes wrong, chas v’shalom, the chance of survival is very small. That’s why, even though it’s less frequent, flying is considered inherently more dangerous—and therefore, one recites Hagomel after a safe flight.

It is important to note that, according to Sephardic custom, one recites Hagomel only for a flight that lasted at least 72 minutes (however, the journey to the airport can be added towards the 72 minuets). If it was shorter, one should try to exempt his obligation by hearing the blessing from someone else. According to Ashkenazic custom, the flight must cover a minimum distance of 4 kilometers.

Wishing you well!

1.      Shulchan Aruch, Orach Chaim 219:7

2.      Tur, Orach Chaim 219

3.      Rosh, Berachot, Perek Haro’eh, Siman 3

4.      Ramban, cited in the Tur

5.      Igros Moshe, Orach Chaim Vol. 2, Siman 59 – Rav Moshe Feinstein

6.      Tzitz Eliezer, Vol. 1, Siman 14