By: Rabbi Chaim Yeshaya Freeman
The source for Tefilas Haderech is found in the Gemara in Brachos (29b-30a). The Gemara relates that Eliyahu Hanavi told Rav Yehuda, “When you set out on the way, seek permission from your Creator prior to leaving.” The Gemara explains that he was referring to Tefilas Haderech. Subsequently, the Gemara cites a statement from Rav Yaakov in the name of Rav Chisda that one who sets out on his way is required to recite Tefilas Haderech. The obvious question is, what is Rav Yaakov adding to the statement of Eliyahu Hanavi?
To answer this question, an analysis of the conclusion of this passage of Gemara is necessary. The Gemara concludes with another statement from Rav Yaakov in the name of Rav Chisda, that the obligation of Tefilas Haderech is dependent on a parsa (between 12,000-16,000 feet).
There is a dispute among the Rishonim regarding the understanding of this passage. Rashi (s.v. ad parsa) explains that a parsa is the cutoff point at which one no longer can recite Tefilas Haderech. The Rashba (s.v. eimas), as well, writes that after a parsa, one can no longer recite the prayer, taking Rashi’s approach. Rabbeinu Yonah (20a dapei haRif s.v misha’a) follows Rashi’s general approach to the Gemara. However, he writes that reciting Tefilas Haderech before travelling a parsa is preferable, but if one forgets, he can still recite Tefilas Haderech, so long as there is a significant distance remaining in his journey.
However, the Rosh (Brachos 4:18) is bothered as to why someone cannot recite Tefilas Haderech after a parsa if one still has a long journey ahead. The Rosh therefore follows the Bahag’s approach that a parsa is referring to the minimal amount one has to travel to be required to recite Tefilas Haderech.
The Meiri (s.v. kol) answers the Rosh’s question and explains that after a parsa, one has missed the opportunity to “seek permission” (as expressed by Eliyahu Hanavi) from his Creator.
The Tzlach (ibid.) cites the Shelah that one can discern if he has received permission to travel based on how fluently one’s lips are able to utter the prayer; this idea is based upon Brachos 34b, where a similar idea is expressed by Rabbi Chanina ben Dosa regarding his ability to discern if his prayers were accepted by Heaven.
The Tzlach comments that since we are not on the level of Rabbi Chanina ben Dosa, the Gemara requires that Tefilas Haderech be said in the plural; by including the needs of the public, not just one’s personal needs, one can assume consent is granted.
Based on this, the Gemara cited earlier, as well as the dispute regarding how to understand the passage, can now be explained.
Rashi understood that the primary obligation to recite Tefilas Haderech is predicated upon the statement of Eliyahu Hanavi. Rav Yaakov is adding that the obligation to seek permission is applicable to all people, including those who are not on the level of Rabbi Chanina ben Dosa. Hence, the essence of the tefila is to seek permission from Hashem. After a parsa into the trip, therefore, one has lost his opportunity.
However, the Rosh and the Bahag understood that the obligation to recite Tefilas Haderech is not connected with the statement of Eliyahu Hanavi to seek permission from Hashem; rather, it is a separate idea of reciting a tefila to protect the traveller upon his journey. Rav Yaakov is thus introducing the obligation to recite this tefila to protect us on our journey. Therefore, as long as there is a significant distance left in the trip, one is obligated to recite the tefila. However, it is unclear from Rav Yaakov’s words how much distance must still be left in the journey for one to be able to recite the tefila.
What is the practical halacha? To be continued next week…
Taken from the Kollel Avreichim Hollywood
