By: Rabbi Chaim Yeshaya Freeman
The Shulchan Aruch (Orach Chaim 110:7) follows the opinion of the Bahag that a parsa is the minimal distance required to recite the tefila. He concludes that the tefila can be recited as long as one is not within the final parsa of his journey, where it is no longer considered a state of danger. The Rema argues, following the opinion of Rabbeinu Yonah, that one should preferably recite the tefila during the first parsa.
The Shulchan Aruch (ibid.:7) rules that one only recites Tefilas Haderech for a trip that will be at least a parsa. Rabbi Chaim Na’eh (Ketzos Hashulchan 67:Badei Hashulchan 4) adds that this parsa is measured beginning past the outskirts of the city, which is, according to halacha, 70 amos (105-140 feet). However, there is a dispute among the poskim (halachic authorities) regarding the earliest point one can recite Tefilas Haderech when embarking upon such a trip. The Magen Avraham (ibid.:14) writes that this begins past the outskirts of the city (70 amos outside the city). The Taz (ibid.:7) argues that once someone decides to set out on a journey, he can recite the tefila in his home. The Mishna Berura (ibid.:29) concludes that it is preferable to follow the opinion of the Magen Avraham. However, Rabbi Moshe Shternbuch (Teshuvos Vehanhagos 1:191) says that the Steipler (Rabbi Yaakov Yisrael Kanievski) recited it immediately upon entering the highway. He also notes that this has an added benefit according to Rashi’s opinion since after a parsa, one has lost the opportunity to recite the tefila.
Another issue raised is how to measure a parsa. Is it measured by the time it takes one to travel a parsa by foot, which is 72 minutes, as this was the common method of travel in the times of the Gemara, or is it measured by the length of a parsa, which is 8,000 amos (between 12,000 and 16,000 feet)? Rabbi Shmuel Wosner (Shevet Halevi 10:21:2) cites the Zichron Yehuda that one measures by time, but notes that the Mishna Berura (ibid.:30) implies that distance is to be used. He concludes that both opinions have validity.
The invention of airplanes creates yet another question of whether one recites Tefilas Haderech when travelling upon one. Rabbi Betzalel Stern (Ahalech Ba'amitach, Tefilas Haderech fn. 7) cites in the name of the Rogatchover (Rabbi Yosef Rosen) that there is no requirement to recite Tefilas Haderech on airplanes. The basis of this ruling is a passage in Chullin (139b) regarding the Scriptural obligation to send away the mother bird before taking the eggs or children from the nest. The Torah says one must encounter the nest baderech, on the road, and the Gemara says that being in the air is not considered on a derech. However, Rabbi Stern argues that one cannot compare the language of the Torah with the language used by our Sages. He points out that the Gemara teaches in Yevamos (62b) that a man is obligated to be with his wife prior to departing upon a journey. The reason is that a woman yearns for her husband as he is about to leave on a derech. Would one suggest that when flying by plane, there is no such obligation? Of course not, as the same logic would apply. The same is true regarding Tefilas Haderech; the same logic applies, as there is a danger in flying, as well.
When is the proper time to recite Tefilas Haderech when travelling by plane? Rabbi Ephraim Greenblat (Rivavos Ephraim 6:109) cites the Aderes who opined that when travelling by ship, one should recite Tefilas Haderech as soon as the ship moves, even prior to exiting the water within the area of the city. The logic behind this ruling is that the reason to delay the tefila until exiting the city is out of concern that one will change his mind and return home. However, as a passenger on a boat, one has no authority to cancel the trip. Based on this, Rabbi Greenblatt writes the same is true on an airplane; as soon as the plane begins moving, one can recite the tefila.
Taken from the Kollel Avreichim Hollywood
