The Brocha on Surviving an Attack from a Frenzied Grizzly Bear

Question

I am a convert of many years and have the following question. Before I was born, my non-Jewish father was hiking in a forest in Canada when he was attacked by a frenzied grizzly bear. My father miraculously escaped, and this experience led him to become more spiritually inclined, which in turn influenced our family and ultimately led me to convert to Judaism.

The attack occurred in a national park and was an anomaly, as it is generally considered quite safe there. My father remembers the exact spot in the forest where it happened, and from time to time, he returns to that place to thank G-d for saving his life.

I recently discovered that there is a brocha to recite upon visiting a place where a miracle occurred to oneself or one’s parent. I was wondering whether the fact that my father is not Jewish, and that I am a convert, affects this halacha in any way.

Thank you.

Simon

Rav Zafrani 

First of all, kol hakavod for recognizing the light of Torah and converting to Judaism. May Hashem shower great brocha upon you and your family.

As far as your question is concerned, the Gemara (Brachos 54a) teaches that one recites the brocha of “Who performed a miracle for me in this place” when seeing the site where a personal miracle occurred. The fact that your father was not Jewish does not negate the reality of the miracle. We can assume that he experienced Hashgocha Protis, especially since his child would later convert to Judaism.

The Gemara does not explicitly mention the halacha regarding descendants, but Rishonim cite that the correct girsa should include one’s son and grandson as well. Regarding a convert’s child reciting this brocha, this depends on the reason why descendants say the brocha in the first place.

There are two primary explanations for why children recite this brocha upon seeing the place where a miracle happened to their parent. One explanation, cited by the Rashba (ibid.), is that children born after the miracle are considered partners in it, since they would not have been born had the miracle not occurred.

Based on this understanding, which the Shulchan Aruch rules l’halacha (Orach Chaim 218:4), not only may one’s grandchildren recite the brocha, but all descendants, for all generations, may do so as well. Some Rishonim (Maharam Chalava, Pesochim) suggest that this is why we recite the brocha of asher ge’alanu on the leil haSeder, because all of Klal Yisroel are partners in the miracles that occurred when we were redeemed from Mitzrayim. 

Other Rishonim (Rif, Rambam, etc.) explain that the phrase “one’s son and grandson” is literal. These two generations, considered bnei doro, lived concurrently with the father and are therefore directly connected to him and his miracle. In this view, reciting the brocha is a matter of kibbud av va’eim, honoring the parent, and only those two generations would recite it.

The Mishnah Berurah (218:16), citing the Eliyahu Rabbah, synthesizes both views. He rules that if a person was born after the miracle, all descendants should recite the brocha, since they are partners in the miracle. However, if the child was already born at the time of the miracle, only the son and grandson may recite it, as an expression of kibbud av va’eim.

In your case, you were born after the miracle, which makes you a partner in your father’s miracle. Although we say that a convert is like a “newborn baby” and that his biological father is no longer considered his father halachically, in this situation, where the brocha depends on being a partner in the miracle, since you would not have been born had your father been eaten by the grizzly bear, we can indeed regard this as a miracle upon which you and your children may recite the brocha (see also Chashukei Chemed, Brachos 54a).

If, however, you had been born before the miracle occurred, the matter would be more complex. Although a convert does bear a degree of obligation in kibbud av va’eim toward his biological parents, it is uncertain whether that alone would require him to recite the brocha.

While on this topic, I heard an interesting chiddush from the Sefer Hamichtam on Brachos (ibid.). He writes that a father may recite this brocha on behalf of his son who experienced a miracle, since a father feels deeply connected to his child. I believe that one may rely on this l’halacha, and I have heard that other poskim have ruled similarly (see Shu”t Be’er Moshe 2:13).

The Michtam further adds that one may recite this brocha for anyone with whom one feels a strong sense of connection. Although we find that a talmid may recite this brocha for his rov (Shulchan Aruch 218:6), the Shulchan Aruch (ibid., 4) implies that we do not recite it for friends.

May Hashem continue to protect you and your family and send you abundant brocha in all that you do.