Our Gemara on Amud Aleph discusses the thanksgiving offering, noting that since it is voluntary, maaser sheni can be used. While one should bring a thanksgiving sacrifice, it is apparently not as obligatory as a chattas or other ritual requirement.

There is an equivalency between the Todah sacrifice and the Gomel blessing said after miraculous salvation—one substitutes for the other (see Rashi Vayikra 17:12; Rashi Ksav Yad Menachos 79b; Rosh Berachos 9:3).

The Gomel blessing contains the phrase: “Blessed are You, Hashem…who grants goodness to those who are found to be chayyav.” The word chayyav means culpable, owing, or guilty. The simple meaning, then, is to thank God for granting goodness despite being undeserving.

Many poskim take this literally, ruling that a minor should not recite Gomel even for chinuch purposes, as he cannot be held liable for punishment (Magen Avraham 219; Mishna Berura 219:3–4).

However, Mor U’ketzia (219, “Umatzasi”) argues this cannot be the meaning. Why would a person incriminate himself? This seems to violate the dictum Al Tiftach Peh LeSatan—“Do not give the heavenly prosecutor an opening” (Berachos 60a). Rather, the phrase praises God’s general benevolence, recognizing His forbearance toward all—even the undeserving—without asserting guilt upon oneself.

Another fascinating halachic discussion concerns one who attempted suicide or was negligent with his health but was miraculously saved. Some poskim rule that such a person should not recite Gomel, as blessings are not said over sins (Tzitz Eliezer 10:25:23; Halichos Shelomo 23, note 2). However, Rav Azriel Hildesheimer (1:19) argues the opposite—that the phrase “who grants goodness to those who are found to be chayyav” could not be more apt!