The Torah in the beginning of Parashat Tazria (Vayikra 12:6) introduces an obligation upon a woman to bring a sacrifice after delivering a child. She first observes a period of Tum’a (impurity), which is then followed by a period during which she is considered Tehora (pure) even if she experiences emissions. After the conclusion of this process, she must then bring a sacrifice – a year-old sheep as an Ola (burnt-offering), and a dove or turtledove as a Hatat (sin-offering). If she cannot afford a sheep, then she brings two doves or turtledoves – one as an Ola and the other as a Hatat. The Sefer Ha’hinuch writes that the Ola sacrifice is brought in order to arouse the woman to express her gratitude to G-d for safely emerging from the dangerous situation of labor. Surviving the ordeal of childbirth, the Sefer Ha’hinuch observes, is nothing short of a miracle, and thus the woman must show her appreciation to G-d for performing this miracle and allowing her to survive childbirth. As for the Hatat, the Sefer Ha’hinuch cites the Gemara’s comment that a woman requires atonement after childbirth because while enduring labor pains, she regrets having cohabited with her husband, and swears to never have relations again. After the delivery, she regrets this oath, and she thus offers a sin-offering to atone for having taken this inappropriate vow. The sacrifice is offered on the 41 st day after the birth of a boy, or on the 81 st day after the birth of a girl. If the woman did not offer the sacrifice on this day, she offers it afterward. However, she is forbidden from eating Kodashim (hallowed food) until she brings her sacrifice. The Sefer Ha’hinuch writes that a Korban Yoledet (woman’s sacrifice after childbirth) is exceptional in that it may be offered on her behalf even without her knowledge. If a woman after childbirth designated the animals for this sacrifice, then they may be brought to the Bet Ha’mikdash and offered on her behalf without her knowing, and her obligation is fulfilled. A woman who fails to offer this sacrifice after childbirth has neglected this affirmative command, and, as mentioned, she is barred from partaking of Kodashim until she brings the sacrifice. The Sefer Ha’hinuch adds that it would be most unfortunate if the woman dies without having offered the sacrifice which she is obligated to bring (“Oy Lah Im Tamut Kodem She’takribenu”). Nowadays, of course, in the absence of the Bet Ha’mikdash, this Misva does not apply, and a woman cannot bring a sacrifice after childbirth. However, a number of Poskim – including the Sitz Eliezer (Rav Eliezer Waldenberg, 1915-2006) and Hacham Ovadia Yosef – ruled that a woman should recite Birkat Ha’gomel after going through labor, to express gratitude to Hashem for safely emerging from this ordeal. As this Beracha must be recited in the presence of a Minyan, a woman should recite the Beracha in the synagogue from the women’s section. (In the case of the birth of a baby boy, the woman can also recite the Beracha during the customary Zohar reading at her home on the night before the Berit.) It should be noted that the text of Birkat Ha’gomel reads, “Ha’gomel Le’hayabim Tobot” – that G-d performs kindness for “Hayabim,” those who are “guilty” and undeserving of kindness. The question arises as to why a woman recites this text after childbirth, as she seemingly does not belong in the category of “Hayabim”; after all, she certainly did nothing wrong by conceiving and facing the dangerous situation of labor. One explanation given is that she is considered “guilty” for having sworn during labor to never again cohabit with her husband, as mentioned earlier. Additionally, we might explain based on the Gemara’s teaching that whenever a person encounters a situation of danger, his record is carefully assessed to determine whether he is deserving of being rescued. Thus, during childbirth, too, as in all situations of danger, a woman is judged, and thus she recites the text of “Hayabim,” ins