Editing Prison (section)

== In the Written Torah and Halacha ==
As a prison sentence, the Torah mentions only two instances where a person was placed in custody until their verdict was determined:

# In the portion about the blasphemer: "And the son of the Israelite woman pronounced the Name and cursed... And they put him in custody, to clarify for them according to the word of Hashem."
# In the portion about the wood gatherer: "They found a man gathering wood on the Sabbath day... And they placed him in custody because it was not specified what should be done to him. And Hashem said to Moses, 'The man shall be put to death; all the congregation shall stone him with stones outside the camp.' And all the congregation brought him outside the camp and stoned him with stones, and he died, as Hashem commanded Moses."

In other contexts, and not as part of the Torah's judicial and penal system, the story is told of Joseph the Righteous who was placed in '''prison''' in Egypt, and also of the prophet Jeremiah who was placed in the '''courtyard of the target'''. Additionally, Joshua's request to Moses to imprison Eldad and Medad who prophesied in the camp is mentioned (though Moses refused this).

Even in later generations, evidence can be found of prison sentences imposed by Jewish courts for a limited period, for the purpose of enforcing punishment, but not as an end in itself, such as to compel a person to divorce his wife, or to pay money that he owes.

In halacha, an additional possibility was introduced where a person is imprisoned, 'to place a person in a dome.' This punishment is implemented as a 'temporary measure' in cases where, in the court's opinion, a person deserves the death penalty or close to it, but it is not possible to judge him because there are no witnesses to his actions and the like.

==== Four Who Must Give Thanks ====
In halacha, one who leaves prison is counted among the four who need to give thanks and recite the Birkat HaGomel with God's name and kingship, since the punishment of imprisonment in their days was very severe and involved danger to life, and many people did not leave prison alive.

Regarding imprisonment in our days, which is much lighter compared to the past, the authorities are divided on whether one who leaves prison should recite the blessing with God's name and kingship. The accepted ruling according to Sephardic custom is to recite it, and according to Ashkenazic custom not to recite it.

The Alter Rebbe rules that even in our time, if one was bound in chains and the like for a period of time, one needs to recite the blessing, because suffering is considered an injury.

In a case where a person was imprisoned with murderers and the like, according to all opinions he should recite the blessing after his release.