01 Aug BEHIND THE WHEEL, BEYOND THE JOURNEY: DECODING HALACHIC BLESSINGS FOR TRAVELERS

Summer is the
perfect time to hit
the road and travel
with the family.
When journeying
from one city to
another, Chazal instituted a bracha called
Tfilat Haderech- the traveler’s prayer.
The Gmara says (Brachot 29b): when you
set out on a journey, consult with your
Creator, and then leave. The Gemara asks:
What is the meaning of: Consult with
your Creator? And responds: That is the
traveler’s prayer. The Gmara adds that this
is not only good advice, but established
halacha that anyone who sets out on a
journey must recite the traveler’s prayer
prior to embarking on his journey.
The text of the prayer.
The Gmara then teaches us the text for
the traveler’s prayer: May it be Your will,
Hashem, to lead me to peace, direct my
steps to peace, and guide me to peace, and
rescue me from the hands of any enemy or
ambush along the way, and send blessing
to the work of my hands, and let me find
grace, kindness, and compassion in Your
eyes and in the eyes of all who see me.
Baruch Ata Hashem, who hears prayer.

Another details is learned from the Amora-
Abaye: At all times a person should include

himself with the congregation and should
not pray for himself alone. How should he
say it? May it be your will, Hashem, that
You lead us to peace, etc., in the plural.
The correct way to pray.
The Gmara continues: How does he recite
this prayer? While standing in one place.
Rav Sheshet said: Even walking or sitting.
According to the Shulchan Aruch (קי סימן(,
it is advised that when a person is walking,
they should stop and pray. However, if
they are riding a donkey or traveling in
a caravan, they are allowed to recite the
prayer while on the move. From this,
we can infer that if someone is driving
and knows the prayer by heart, they may
recite it while driving. However, if they
don’t know it by heart, it is recommended
to find a suitable place to stop and recite
the prayer from a written text. Safety and
concentration while driving should always
be a priority. According to Magen Avraham
one should always make an effort to stop
the car and recite the blessing. The Ohr
Letsion says that this requirement is only
for the driver but the passengers are able
to recite it during the drive. If possible one

should get out of the car and stand while
saying it.
Brachot usually open with a bracha:
“Baruch Ata Hashem Elokeinu Melech
Ha’olam” or are recited immediately
after a bracha. The Rishonim asked why
was Tfilat Haderech instituted without
such opening. After much discussion the
Shulchan Aruch wrote that If possible, one
should try to say the traveler’s prayer after
another Bracha.
The correct time to pray.
The Gmara continues: When does one
pray? From when he sets out on his
journey, and not before. How long must
one’s planned journey be in order to
require him to recite this prayer? At least a
parsa (distance of 72 minute travel).
The Rishonim had differing opinions
regarding the interpretation of the above
Gemara requirement of 72 minutes.
Rashi understood that one may say Tfilat
Haderech only within the first parsa,
which is approximately 72 minutes into
the journey. The Meiri explained that since
this prayer is a form of asking permission
from Hashem to leave the city, therefore
it must be done at the beginning of the
journey. On the other hand, the Baag
(Ba’al Halachot Gedolot) argued that the
requirement to say this prayer applies
only to a travel distance of 72 minutes.
The distinction between their views
becomes evident when one surpasses
that travel distance from their starting
point. According to the Baag, they would
still recite the prayer because their travel
exceeds 72 minutes. However, according
to Rashi, if they missed saying the Tfilat
Haderech within the initial 72 minutes,
they would have missed the opportunity
to recite it.
The Halacha, as ruled in the Shulchan
Aruch (קי סימן(, follows the opinion of the
Baag, allowing one to say Tfilat Haderech
even if they have been traveling for
over 72 minutes. However, lechatchila
(ideally), it is recommended to recite the
prayer (following Rashi’s opinion) as soon
as the journey begins.
The Shulchan Aruch also specifies that as
long as the traveler still has ahead of them
a travel distance of 72 minutes, they can
continue to say Tfilat Haderech throughout
the journey, otherwise they should say it
with Hashem’s name.
Poskim add few more requirements to be
able to say the bracha.

a. The bracha of Tfilat Haderech is
recited when the travel involves going
from one city to another. However, if
one stays within the same city, even
if they travel all day, the bracha is not
recited.
In halachic terms, when referring to
“one city to another,” it signifies that
there is a clear space of 115 feet (70
amot) without any houses between
the two cities, otherwise even if cities
have different names, since they are
close by they are considered to be the
same, thus no Bracha is recited.
b. It is recommended to recite the bracha
immediately upon exiting the city,
specifically when departing from the last
house within the city limits. A convenient
and suitable location to do so would be at
a landmark such as a bridge, which serves
as a clear demarcation point between the
city and its outskirts. For instance, when
leaving Brooklyn, the Verazzano Bridge
could be an ideal place to recite the bracha,
as it marks the boundary between the city
and the open road.
According to the ruling of Rabbi Israel
Belsky, when taking a flight, the ideal
time to recite the bracha would be while
the airplane is taxiing on the runway,
preparing for takeoff. As soon as the plane
has left the airport premises and is on its
way to the destination, it is considered to
have officially left the city limits.
c. Due to the requirement mentioned
earlier, the Biur Halacha (ד״ה קי סימן
ואין (raised a question about reciting
the blessing when a traveler exceeds
the 72-minute minimum travel time but
passes through populated areas or cities.
The dilemma revolves around whether
the presence of populated places implies
reduced danger, thereby exempting the
traveler from saying the blessing. The
Tehila Ledavid supported the opinion that
in such a scenario, one does not recite the
bracha, considering the lower risk due to
the proximity of populated regions.
On the other hand, some poskim, like the
Shevet Halevi, take a different approach.
They contend that driving, being associated
with the inherent risk of accidents
warrants the recitation of the bracha for
any distance traveled, irrespective of
passing through populated areas or cities.
According to this viewpoint, the potential
danger on the road justifies the continuous
expression of gratitude and seeking divine
protection throughout the entire journey.

This difference in opinion highlights
the diverse perspectives within halachic
discourse regarding the appropriate
circumstances for reciting the blessing
while traveling by vehicle.
Reciting the Tfila in modern time.
In modern times, there is a difference
of opinions among scholars regarding
the recitation of Tfilat Haderech. This
divergence arises from the fact that today’s
roads are generally considered safe, unlike
the times of Chazal when traveling posed
significant risks due to the presence
of robbers and murderers, making it a
genuine peril to journey.
As a result of the improved safety on roads,
רש״ז אורבעך בהליכות שלמה תפלה) argue some
that) פרק כא הערה ,14 ובאור לציון ח״ב עמוד עג
the original purpose of the prayer, seeking
protection from dangerous journeys, may
not be as applicable today. Therefore,
they may view the recitation of Tfilat
Haderech as unnecessary in our current
context. According to those opinions the
prayer should be recited while omitting
Hashem’s name.
On the other hand, others maintain that
the prayer still holds value since the roads
poses a risk of accidents.
How often the prayer is recited?
The Shulchan Aruch rules as follows:
“One should recite Tfilat Haderech only
once a day, even if they rest in a city during
the day. However, if one intends to stay in
a city and later decides to travel outside
of it or return home, they must recite the
prayer again.”
The Vilna Gaon explains that this ruling is
similar to the blessing of the Torah, where
the blessing remains effective until the
next morning, thus one should recite the
prayer if he sleeps at night and continues
driving the next morning. The Pri Chadash,
in contrast, holds that one should say the
bracha only once upon leaving, and that
will cover the entire trip, even if it spans
several days.