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A practical guide to Hilchot Tefillat HaDerech
By Rabbi Moshe Pinchasi
Whether it is a family trip, camping trip, heading upstate or even touring Eretz Yisra’el, many of us plan to hit the road this summer. A recent AAA survey found that nearly 56 percent of U.S. drivers are planning a road trip this summer, taking advantage of the lowest gas prices since 2005. However, the same survey found, that nearly 70 percent of drivers are concerned about the condition of U.S. roads for their trip.
“With a record 38 million Americans traveling this past Memorial Day weekend and more expected over the course of the summer, it is important that roads are safe”, said Jill Ingrassia, AAA Managing Director of Government Relations & Traffic Safety Advocacy. “An estimated $170 billion per year in additional funding is still needed to significantly improve America’s crumbling roads and bridges.” While safe roads and safe driving are essential in ensuring our safety this summer season, Hazal give us another tool to help protect us from potential harm: Tefillat HaDerech. This article will examine the various Halachot pertaining to Tefillat HaDerech.
The Proper Nussah
The Gemara in Berachot[1] states that when one embarks on a journey that is more than 72 minutes long, one must recite the special prayer known as “Tefillat HaDerech”. This Tefilla must be recited in a “Leshon Rabbim” – a plural form – in order that it should be more accepted, as the traveler is counting himself with the Tzibbur.
The Nussah, quoted in the Gemara, ends with the words: “Baruch Ata Hashem, Shomea Tefilla”. Although this Tefilla does not begin with the usual “Baruch Ata Hashem” – which is found in the beginning of most Berachot – it nevertheless ends with “Baruch Ata Hashem”.
A Blessing or a Prayer?
There is a debate in the Rishonim why this Tefilla is different than other Berachot which begin with “Baruch Ata Hashem”. According to Tosafot[2] this is because it is only a praise and a prayer – just like Elokai Neshama – and therefore it is not like other Berachot which begin with “Baruch”. According to Rabbenu Yona[3] this is because Tefillat HaDerech ends with “Shomea Tefilla”, which is also the signature of one of the Berachot in the Amida. Since in the Amida this Beracha follows another Beracha – in which case we do not begin the Beracha with “Baruch” – therefore whenever we recite this expression of Beracha we do not start with “Baruch”.
The center of this debate seems to be whether Tefillat HaDerech is considered to be a Beracha or a Tefilla. According to Tosafot it is a Tefilla, and is therefore not subject to the general rules of Berachos, whereas according to Rabbenu Yona it is just like any other Beracha.
This discussion would have some practical Halachic implications. There is a general discussion in the Rishonim whether it is preferable to recite any Beracha that does not begin with “Baruch” immediately following another Beracha – so that the “Baruch” of the first Beracha will also attach to the second[4]. Whereas the Tur holds that one can recite the Tefillat HaDerech on its own, following the logic of Tosafot that it is a Tefilla, the Shulhan Aruch[5] cites the Maharam M’Rottenburg who would recite Tefillat HaDerech immediately following Birkot HaShahar (after “HaGomel Hassadim Tovim”) to fulfill the aforementioned opinions regarding Berachot[6]. Obviously, the Maharam M’Rottenburg and the Shulhan Aruch follow the understanding of Rabbenu Yona that Tefillat HaDerech is a Beracha.
L’Halacha, the Poskim advise to recite Tefillat HaDerech following Birkot HaShahar, or, if one embarks on a trip later in the day, one may say it after reciting a Shehakol or a Beracha Aharona prior[7]. Nevertheless, of one is unable to find another Beracha to recite first, he may recite Tefillat HaDerech on its own[8].
The Rambam’s Opinion
The Bet Yosef[9] and others wonder why the Rambam[10] omits the Halacha that Tefillat HaDerech must end with “Baruch Ata Hashem”. Similarly, they ask, why does the Rambam omit the Halacha that one only has to recite Tefillat HaDerech if they are going on a Parsa-long trip?
The Pri Hadash[11] suggests that the Rambam understands that the Tefillat HaDerech mentioned in the Gemara must only be recited in a dangerous road, in which one cannot even stop safely to recite the Amida. Only in such an instance does the Rambam require one to end the Tefilla with “Baruch Ata Hashem”. This is the Tefilla the Rambam refers to in Hilchot Tefilla[12]. In Hilchot Berachot however, the Rambam is discussing the Tefilla that is recited when one travels a road that is not inherently dangerous. In such a case, one would not end the Tefilla with “Baruch Ata Hashem”.
Although this would seem to imply that in our relatively safe roads one should not end the Tefillat HaDerech with “Baruch Ata Hashem”[13], nevertheless, the Ma’amar Mordechai[14] and many others do not follow the Pri Hadash and maintain that according to all Poskim one should always end Tefillat HaDerech with “Baruch Ata Hashem”, as is the accepted practice.
Stopping & Standing
The Gemara brings a debate whether one must stop and stand to recite Tefillat HaDerech or whether one can say it while walking. It may be that this is dependent on our previous discussion: if Tefillat HaDerech is considered to be a Tefilla then it may be subject to some of the Halachot of the Amida, whereas, if it is a Beracha, one would not have to stop and stand. The Shulhan Aruch[15] rules that it is preferable to stop before reciting Tefillat HaDerech, although, it is unnecessary to step off the donkey in order to stand[16].
The Magen Avraham[17] and other Aharonim distinguish between the driver and the passengers. While the driver should preferably stop and stand – unless stopping or standing on the side of the road would cause him confusion – the passengers may recite it even while the vehicle is traveling. Hacham Ben Tziyon and many Poskim, cited in Halacha Berura, write that in a bus or other mode of transportation where it is possible for the passenger to stand, one should try to do so[18].
How Long?
The aforementioned Gemara writes that one should not recite Tefillat HaDerech unless they are going on a trip that is more than a “Parsa” long[19]. The general consensus is that a Parsa refers to the amount it takes the average person to walk 2.4 miles[20] – which is 72 minutes.
There is a discussion in the Poskim how we apply this rule in modern times, in which we can travel great distances in 72 minutes. Must the trip be 72 minutes long, whether by car, train etc. or does it just have to be a distance of 2.4 miles? The Mishna Berura and others[21] (including Rav Yisrael Belsky[22] זצ”ל) are of the opinion that we follow the actual distance of 2.4 miles even if it may take very little time to travel that distance. However, Hacham Ovadia Yosef and Hacham Ben Tziyon [23] maintain that only if one travels for 72 minutes then one is obligated to recite Tefillat HaDerech (one can recite it without Hashem’s name to avoid this debate).
If one is returning on that day, some say that we add up the lengths of the way there and the way back[24]. The night follows the previous day regarding this Halacha.
When and Where?
Some Poskim hold that one should wait until he leaves the city and its surrounding areas (70 Amot and a bit – a little less than 40 yards) before reciting Tefillat HaDerech. However, the Hida in Birke Yosef[25] holds that as long is determined to travel he may recite the Beracha even before leaving the city. According to the Taz[26] one may even recite it in his house. The Mishna Berura[27] concludes that one should wait until leaving their house before reciting Tefillat HaDerech, but, if they have already recited it in the house, one does not have to repeat it.
If one forgot to recite Tefillat HaDerech, Maran rules that one may do so as long as there are still 72 minutes remaining to his trip. If there is less time remaining, one may still recite it without the name of Hashem.
Sources:
[1] דף כט:, וכן נפסק בשו”ע, או”ח סי’ קי ס”ד וסי’ רל ס”א
[2] פסחים דף קד: ד”ה כל
[3] ברכות דף א. ד”ה אלא
[4] שו”ת הרא”ש כלל ד ס”א ועוד. וכ’ האחרונים [החיד”א בקשר גודל (ס”ה אות ז) והמטה יהודה (ס”ו סק”ב) והמשנ”ב (שם סקי”ב) ועוד] בדין ברכת אלוקי נשמה שיש לחוש לדבריהם.
[5] סי’ קי ס”ו, וכן הכריעו הפוסקים
[6] וכ’ בכה”ח (סקנ”א) דלא יניח אחד מברכות השחר כדי לסמוך לה את תפלת הדרך, כיון שע”פ המקובלים יש סוד בסדר של ברכות השחר, ולא יפריד ביניהם.
[7] כה”ח שם. וי”א [של”ה (מס’ חולין ס”פ נר מצוה) מג”א (סקי”ג) משנ”ב (סקכ”ח)] שאין לסומכה לברכה קצרה שאינה מסיימת בברוך, ולהכי לא יסמכנה לברכת הנהנין אלא לברכה אחרונה דמברך אחר אכילתו או שתייתו.
[8] ומ”מ היכי דלא אפשר כ’ האחרונים (משנ”ב שם, ועוד) דכיון שהעיקר כדברי הראשונים שאי”צ להסמיכה לברכה, רשאי לאומרה אפי’ בלא להסמיכה לברכה אחרת.
[9] שם
[10] פ”י מברכות הכ”ה
[11] שם
[12] פ”ד הי”ט
[13] דספק ברכות להקל
[14] שם סק”ד
[15] שם ס”ד
[16] ולדברינו נמצא דהשו”ע פסק בב’ דינים אלו דלתפלת הדרך יש דין ברכה, ואף אמנם דבדינא דסמיכה לברכה בב”י נראה שסמך על שאר הראשונים, מ”מ לפסק הלכה הביא רק את דברי המהר”ם, ורק האחרונים כ’ שאי”ז לעיכובא, ודו”ק
[17] ס”ק י”א
[18] אול”צ (ח”ב פמ”ה סל”ו) הלכה ברורה (ח”ו עמ’ קא) ועוד רבים, ויש אף שהביאו עדויות שגדולי הדור נהגו לעמוד
[19] ע”פ הבה”ג (ברכות סוף פ”ד) וכ”פ הרא”ש (פ”ד סי’ יח) ודלא כפי’ ראשון ברש”י (שם ד”ה עד פרסה) וכ”פ השו”ע (סי’ קי ס”ז).
[20] ושיעור פרסה לפי החישוב שכ’ השו”ע (סי’ תנט ס”ב) 18 דקות לכל מיל וא”כ פרסה שהיא ד’ מיל היינו קרוב ל – 4 קילומטר, כ – 2.4 מייל (השיעורים הם לדעת הגר”ח נאה, וכמ”ש בחזו”ע (הל’ סוכות עמ’ ט) שכן העיקר לשי’ השו”ע ולבני ספרד, ואף באול”צ (ח”ב מבוא אות ט) כ”כ בדעת מרן אלא שנהגו להחמיר כהחזו”א, ואכמ”ל)
[21] משנ”ב (סי’ קי סק”ל) פתח הדביר (סי’ ריט ס”ז מההשמטות ח”ג) שדי חמד (מע’ ברכות ס”ב אות טו),
[22] שו”ת שולחן הלוי עמ’ כ בשם הגר”י קמינצקי
[23] שו”ת יבי”א (ח”א סי’ יג אות ט), אול”צ (ח”ב פ”ז סכ”ז) ועוד רבים מפוסקי זמנינו
[24] שו”ת יבי”א (ח”ו סי’ מח אות ט) אול”צ (שם פ”ז סכ”ז)
[25] שם סק”י
[26] סק”ז
[27] סקכ”ח