The Gemara in the ninth chapter of Masechet Berachot establishes the obligation to recite the Beracha of Birkat Ha'gomel upon emerging safely from a dangerous situation, such as illness, captivity, and travel. In the prevalent editions of the Talmud, the text of the Beracha reads, "Baruch Ata…Ha'gomel Hasadim Tovim Le'amo Yisrael" – "Blessed are You…who performs great acts of kindness for His nation Israel." Common practice, however, follows the text codified by the Rif (Rabbi Yishak of Fez, Morocco, 1013-1103) and the Rambam (Rabbi Moshe Maimonides, Spain-Egypt, 1135-1204), which reads, "…Ha'gomel Le'hayavim Tovot She'gemalani Kol Tov" – "…who performs kindness for those who bear guilt, who has performed for me great kindness." In this Beracha one gives praise to God for dealing with him kindly despite his unworthiness. Even though we might not be deserving of escaping the dangerous situations that we confront, God nevertheless intervenes and, in His abundant kindness, delivers us from danger. The individual concludes, "who has performed for me great kindness," acknowledging that he is among those who might have been deserving of punishment but was nevertheless brought into safety through God's infinite compassion. Among the interesting issues addressed by the authorities with regard to this Beracha is the question of whether a child under the age of Bar-Misva should recite this Beracha upon emerging from a threatening situation. The Hid"a (Rav Haim Yosef David Azulai, 1724-1806) claimed that Birkat Ha'gomel is no different in this regard from other Berachot. Just as a child is trained to recite other Berachot, the Hid"a argued, he should likewise be taught to recite Birkat Ha'gomel in cases where an adult would be required to do so. Others, however, held that a minor should not recite Birkat Ha'gomel, because he cannot include himself among the "Hayavim" – those who "bear guilt." Since a minor is not held accountable for his wrongdoing – for which his father bears responsibility until the child's Bar-Misva – he cannot speak of himself as being "guilty" and unworthy of God's assistance. Conceivably, one could claim that when a child recites this Beracha, the word "Hayavim" refers to his father, who bears the guilt for his wrongdoing. However, as these authorities note, it would be very disrespectful to one's father to make explicit reference to the guilt he bears for the child's misconduct. Hence, according to this view, a child before the age of Bar-Misva should not recite Birkat Ha'gomel. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Ekev, records both positions, and rules that every community should follow its custom. Where it is customary for minors to recite Birkat Ha'gomel, they should continue doing so, whereas in communities where minors do not recite this Beracha, this practice should be maintained. It appears that in our community it is not customary for children to recite Birkat Ha'gomel upon emerging from a dangerous situation, and therefore, in accordance with the Ben Ish Hai's ruling, children should not be instructed to recite this Beracha. If a child wishes, he may – in a situation that would require an adult to recite Birkat Ha'gomel – recite the Beracha without the words, "Hashem Elokenu Melech Ha'olam." Additionally, if a father and son traveled together, while the father recites the Beracha he and his son may have in mind for the Beracha to apply to the son, as well. But the child should not recite the Beracha if children do not customarily do so in his community. Summary: The authorities debate the question of whether a minor recites the Beracha of Birkat Ha'gomel upon emerging safely from a threatening situation, and therefore children in each community should follow the customary practice of his community in this regard.