When Should One Recite Tefillas HaDerech When Leaving the City?
The Shulchan Aruch (110:7) writes: אומר אותה אחר שהחזיק בדרך – “One should say it, once he is on his way”. The Mishnah Berurah (s.k. 29) explains: “One shouldn’t say it whilst he is still in the city. The outskirts of the city – which is seventy and a bit amos close to the city after the last house in the city, is still considered within the city. However, the Taz allows reciting it even within the city, once one has decided and prepared himself to leave the city. However, the Elyah Rabbah and Pri Megodim argue, and only in a bedieved situation should one rely on this.
In Shu”t Teshuvos V’Hanhagos (1:199, and 5:46) R’ Moshe Sternbuch writes: Immediately upon arriving at the main road leaving the city, which one uses to leave the city to arrive at another one, one may recite Tefillas HaDerech even if he hasn’t left the outskirts of the city. Especially, as many Rishonim maintain that once one has travelled a parsah away from the city it’s too late to recite Tefillas HaDerech. He brings that this was the minhag of the Chazon Ish and the Steipler.
Do We Measure the Parsah the Way the Crow Flies (מרחק אווירי), or Do We Work It Out Based on the Distance of the Roads?
R’ Avrohom Ganachovsky is in doubt (Bar Almogim, pg. 120) if we measure the parsah using the path the crow flies (i.e. by working out how long it would take to get there when traveling in the air using the quickest route), or if we work it out based on the length of the roads. For example, if there is a windy road to get up a mountain, how do we work out the parsah?
He writes: Since the reason for the distance of a parsah is because that is where there is a sakonah [danger], as a parsah is a considerable distance away from the city and bandits and robbers hang out there, as opposed to close to the city where they are scared of being caught. Even if the path is windy, to catch thieves and bandits one doesn’t necessarily need to follow the roads, and one can run after them by cutting roads and taking shortcuts, therefore, we should work it out based on the way the crow flies. However, R’ Elyashiv takes on with simplicity, that we measure the parsah based on the distance of the roads, and not by the way the crow flies (Shiurei Moran HaGrish, Berachos 30a).
Do We Measure the Parsah, Based on Time or Distance?
The Shu”t Zichron Yehudah (Orach Chaim 42) discusses if today when most people travel by car or by train, if we still measure the parsah based on distance, or if perhaps nowadays we work it out based on how long it would take one to travel a parsah by foot. He concludes, that if the journey is less than an hour and a quarter (the time to walk a mil is 18 minutes, therefore, a parsah which is four mil should take 72 minutes), then one shouldn’t recite Tefillas HaDerech with Shem U’Malchus [Hashem’s name]. However, the Shu”t Shevet HaLevi (10:21, s.k. 2) asks on this, and says that it’s obvious that we don’t follow time, but rather that we follow distance. He writes: Nowadays one can travel overseas on an airplane within an hour and a quarter, and would that be a reason to say one doesn’t need to recite Tefillas HaDerech? Therefore, he concludes, it’s obvious that we follow distance and not time.
Standing or Sitting?
The Shulchan Aruch (110:4) writes: “If it is possible, one should stop traveling and recite Tefillas HaDerech. If one is riding (on a horse) he doesn’t need to get down.” According to this, if one is travelling in a car, if it is possible he should stop, however, he doesn’t need to get out the car.
It is clear from the Mishnah Berurah (s.k. 23) that if one can stop the animal he is riding on then he should, however, if he can’t, then he may recite Tefillas HaDerech even whilst riding. This is seemingly very difficult, as it is clear from the Shulchan Aruch (183:12) that it is forbidden to recite a berachah whilst busy with another activity, and the Mishnah Berurah (s.k. 37) writes that it applies to all berachos, if so, why should one be allowed to recite Tefillas HaDerech whilst riding an animal/ driving a car? What we have to say is, it is allowed, as if one would have to stop, he would be even more disturbed. This makes a big nafkah minah [practical difference]: Generally speaking, it is difficult to stop in the middle of a busy road, therefore, if one is traveling with a passenger, the driver should try to hear Tefillas HaDerech from the passenger who is less busy. However, if one is travelling alone, since there is no other option, one may recite Tefillas HaDerech off by heart whilst driving.
The Aruch HaShulchan (110:11) adds: It is more ideal to recite Tefillas HaDerech whilst standing than it is to recite it whilst sitting, and if one is travelling on a train or big boat, he should recite it standing, as it’s easy to stand in such a case. The Chazon Ish is quoted as saying: When travelling by bus it is best to stand (Ma’aseh Ish, Vol. 5, pg. 11, see also Shu”t Teshuvos V’Hanagos 3:76, s.k. 1). However, some say it is dangerous to do this, and it is better to sit down, especially if everyone is going to stand up at the same time.
Tefillas HaDerech - ברכה הסמוכה לחבירתה
The Gemara in Pesachim (104b) teaches:כל הברכות פותחות בברוך חוץ מברכה הסמוכה לחבירתה – “All blessings begin with ‘Boruch’ besides for blessings that are recited next to other blessings.” Tosfos comments: Tefillas HaDerech doesn’t begin with “Boruch” as it is not a berachah, but is rather a בקשת רחמים – plea for mercy. Nonetheless, the Shulchan Aruch (110:6) writes that when the Maharam MiRuttenberg would travel before davening, he would recite Tefillas HaDerech after the berachah of "הגומל חסדים טובים "in order to try and put it next to another berachah.
The Prisha (5) and Bach (Orach Chaim, end of siman 6) both write that the Maharam MiRuttenberg didn’t this because it is strict halachah, and really, he agrees that one doesn’t need to do this, however, because of his extra zehirus and chasidus [caution and piety] he did it.
The Mishnah Beruah (s.k. 28) writes that if one is travelling in the middle of the day, he should try and recite Tefillas HaDerech next to another berachah, and he should try and eat or drink something, and then recite a berachah achronah, or be excused and then recite Asher Yotzar. If this is not possible, then Tefillas HaDerech may be recited even without being next to another berachah.
Tefillas HaDerech Next to Berachah Rishonah on Food
From the Mishnah Berurah it seems that reciting Tefillas HaDerech next to a berachah rishonah doesn’t help. This is also clear from the Hagoas Chasam Sofer. The Chasam Sofer explains that the act of eating is considered an interruption.
Some ask from another Mishnah Berurah (209:8) which says that simply tasting food isn’t considered an interruption. For example, if one said “ha’eitz”, and before eating an apple he drank some water (in a case where a berachah was already made earlier) one doesn’t need to repeat “ha’eitz”. Seemingly from here we see that a small bite of food doesn’t create an interruption?
Practically, when there is no other option, some say that reciting “she’hakol”, tasting something, and then reciting Tefillas HaDerech does help (Leket HaKemach HaChadosh, 110:12). The Chazon Ish and the Steiper would recite Tefillas HaDerech without it being close to another berachah (Orchas Rabbeinu Vol. 1, pg. 61).
Tefillas HaDerech Next to Birchas HoRa’ech [Blessing Made on Pleasant Smelling Item]
The Chasam Sofer further writes (hagoas on Shulchan Aruch 110) that although many are accustomed to recite Tefillas HaDerech next to a birchas hora’ech, from the poskim it seems that smelling something is also considered an interruption.
Being Excused and Saving Asher Yotzar for Later So That Tefillas HaDerech Can Be Recited Next to a Berachah
If one excuses himself and needs to recite Asher Yotzar, can he wait until he leaves the city so that he can use it to make his Tefillas HaDerech a ברכה הסמוכה לחבירתה?
R’ Shach once mentioned in front of R’ Shlomah Zalman Auerbach (Halichos Shlomah – Tefillah, Perek 21, Orchos Halachah 11) that he was accustomed to delaying the recital of Asher Yotzar until the journey, and then he would be able to recite Asher Yotzar and Tefillas HaDerech together. However, R’ Shlomah Zalman wasn’t so excited about this, as the Mishnah Berurah (7, s.k. 6) writes: It’s best to recite Asher Yotzar immediately after being excused. See further the Mishnah Berurah (165:2) which says, that if one excused himself before eating a meal, he shouldn’t say, “I will wash my hands, recite ‘al netilas yodayim’, eat some bread and say ‘Hamotzi’, and only then recite Asher Yotzar, as even waiting until after “Hamotzi” is also not ideal, as the obligation is incumbent immediately, and one shouldn’t delay.
