[Halachically Speaking appears on YWN weekly, Tuesdays and Thursdays]�
Written by Rabbi�Moishe Dovid Lebovits of�KOF-K Kosher Supervisio
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Preparing for a Trip
The�Mishnah Berurah[1]�(and others) says one should take along his�tallis�and�tefillin�when traveling. When traveling by airplane, one�s�tallis�and�tefillin�should not be placed together with the baggage that goes underneath the airplane.[2]�Some say that one should say the�parshas akeida�before going on a trip.[3]�One should learn�Torah�before[4]�and during the trip.[5]
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It is a nice practice for one to give�tzedakah�before going on a trip.[6]�Some say before going on a trip, one should be made a�shliach�by someone else to give money to�tzedakah�at his destination. In this way he will not be in danger on the way, since he is a�shliach mitzvah.[7]
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In the writings of�Horav Yehuda Hachassid[8]�it states if one went on the road and forgot something in his house,[9]�he should not go back to retrieve it. Instead, he should ask someone in the house to get it for him.[10]�Some say the reason for this concern is because when one goes on the�derech�theshechinah�is with him and if he goes back to retrieve an object it is disrespectful to the�shechinah.[11]�However, if it is an object used for a�mitzvah, he may go back to get it.[12]�If one did not actually leave the house yet, he may go back to get an object.[13]
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There is an opinion in the�poskim�that if one has more than one entrance to his house there is no concern with going into the second door to retrieve an object that was forgotten.[14]�If one is only going to a nearby place there is no concern with going back to retrieve an object that was forgotten.[15]�There is a discussion in the�poskim�whether this�inyun�is applicable to one who travels by an airplane, etc.[16]
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The Bathroom on an Airplane
Many�poskim�say that the bathroom on an airplane does not have the same status as a regular bathroom in a house or office. Therefore, one may wash his hands for a meal there.[17]�Similarly, one who went into the bathroom to get something (and did not use the facilities) would not be required to wash his hands upon exiting the bathroom.[18]�When awaking from sleep one must be careful not to delay to use the bathroom, and should go as soon as possible to avoid the�issur�of�bal tishaktzu.[19]
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Touching Food before Washing Hands
After one wakes up from sleep on an airplane, it is common not to wash his hands right away since there might be a long line for the bathroom, etc. One must be careful not to touch any food before washing his hands.[20]�If he did touch food, then if the food can be washed off, then it should be washed three times,[21]�otherwise according to many�poskim�the food is permitted to be eaten�b�dieved.[22]�Many�poskim�say when it comes to a�goy, one does not have to worry about eating such food because most people wash their hands in the morning etc. even though it might not be with a utensil etc.[23]Additionally, some say there is no�ruach rah�by a�goy.[24]�Therefore, if a�goy�hands out food that he touched, one may eat the food.
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Sleeping While Wearing a�Tallis Katton
When sleeping on an airplane, one normally does not remove his�tallis katton�first. Therefore, when he wakes up no�beracha�is recited on the�tallis katton. One who wears a�tallis gadol�recites the regular�beracha�on the�tallis gadol�thereby exempting the�tallis katton.[25]
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The�Beracha�of�Roka Hu�aretz�Al Hamayim
The�beracha�of�Roka Hu�aretz�Al Hamayim�was instituted when one steps on the ground upon awakening.[26]�The�beracha�of�Roka Hu�aretz�Al Hamayim�may be recited when one wakes up even if he is not stepping on the ground but only on the floor of the airplane.[27]
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Davening�While Dressed Properly
The�Gemorah�in�Shabbos[28]�states that different�chachumim�performed certain activities as a preparation for�davening. The�Gemorah�says that this was done based on the�posuk��one should prepare before calling to your G-d.�[29]�Many preparations must be conducted before one can�daven�properly. If one has a special meeting with the president, he would be careful to make sure he was properly prepared for the meeting. How much more so, must one be careful to dress properly before�davening. Additionally,�tefilla�is in place of�korbonos, and just as the�kohanim�wore nice clothing while doing theavodah,�we too must wear nice clothing while��davening.[30]�Many times one�davens�on an airplane after having just woke up from a long sleep. One must be careful to tuck his shirt in and wash up before�davening�to�Hashem.�Davening�with one�s shirt tucked out of his pants or while half asleep is not acceptable.
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Davening�on an Airplane
On an airplane, the�minyanim�are often made in the back of the plane. The question arises whether or not one is allowed to�daven�there, since it is usually opposite the bathroom. This is also a very common issue when saying�asher yotzar�after using the bathroom. Many�poskim�maintain that it is permitted todaven�opposite the bathroom.[31]�Some say that one should not�daven�in the back of the plane since it causes a�chillul Hashem�when it is very crowded and people cannot get to the bathroom.[32]�It is said over in the name of�Horav Shimon Schwab�zt�l�that he never�davened�in the back of the airplane and considered�davening�there a�chillul Hashem.
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Although one normally needs to�daven�with a�mechitzah�between him and women,[33]�when one is�davening�on a airplane no�mechitza�is required. The reason is because it is not a permanent place for�tefilla.[34]
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Many�poskim�say that�tachnun�may only be recited if one is in a place that has a�sefer�Torah.[35]�Accordingly, on an airplane�tachnun�is recited, but without placing one�s head on his arm. Many�Chassidim�do not recite�tachnun�when traveling.[36]
Distributing Presents before�Davening
Before�davening, one should not distribute presents which he brought home from a trip.[37]�However, if the children are begging you for the gifts, one may give them the presents before he�davens.[38]
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Reciting�Tefillas Haderech
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The Obligation
The�Gemorah�in�Berochos[39]�says when a person goes �on the way� he needs to say�tefillas haderech.[40]�One should not be lenient with this requirment.[41]��The�Levushei Mordechai[42]�says women are also obligated in this�tefilla.[43]�The obligation of�tefillas haderech�does not only apply when traveling by foot, but also when traveling by car, boat,[44]�train and airplane.[45]�The�poskim�say one who is traveling for a�devar mitzvah�has to say�tefillas haderech.[46]�The�tefilla�should be recited in�loshon rabim�since one�s�tefillas�will then have a better chance of being answered.[47]�If the�tefillawas said in�loshon yuchid�it does not have to be repeated.�[48]�Some say that one should also say�Yoshev�Beseiser, and�Shir Hamalos Eisa�Eiyni.[49]�Saying these added�tefillos�are a�segula�for a safe trip
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Saying the�Tefilla
There is a dispute among the�poskim�if one person can say the�tefilla�and exempt others.[50]�It is preferable for each one to say the�tefilla�for themselves.[51]�If this is not possible (no�siddurim), one person can say it for everyone.[52]�Horav�Yaakov Kamenetsky zt�l�maintained since�tefillas�haderech�is atefilla�not a�beracha, if one is in doubt whether or not to say it, one should say the�tefilla.[53]
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Sitting vs. Standing
It is preferable to say�tefillas haderech�while standing.[54]�When traveling by car it is better to stop the car and say the�tefilla.[55]�If this is not possible, one may say it while driving.[56]�When traveling by boat or train, where it is possible to stand when saying the�tefilla, this is what should be done (based on the�Aruch Ha�shulchan).[57]�Although on a plane it is possible to stand while saying�tefillas haderech, since it is difficult to concentrate while standing on an airplane, one should recite it while sitting.[58]
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Saying it next to another�Beracha
The�Maharam M�Ruttenberg�said initially one should say a different�beracha�before saying�tefillas�haderech�because�tefillas�haderech�does not begin with a�beracha.[59]�A�beracha achrona�on food or an�asher yotzar�should be said, followed by�tefillas haderech.[60]�The�poskim�mention that aberacha�on smell may not be said before�tefillas haderech.[61]�Horav Yisroel Belsky Shlita�holds if one cannot make either a�beracha achrona�or an�asher yotzar, then one may make a�beracha rishona�on food, eat the food and then say�tefillas haderech.[62]�If one did not say a�beracha�prior to recitingtefillas haderech,�he may say it anyway.[63]�Horav Yisroel Belsky Shlita�holds if one is being�yotzei�someone else in the�tefilla, then he may also be�motzei�him the�inyun�of making a�beracha�before�tefillas haderech�(either on food or an�asher yotzar�etc).
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On an Airplane
When on an airplane,�tefillas haderech�is said when the plane is high enough that if it would fall there would be danger.[64]�Horav Yaakov Kamenetsky zt�l��says when traveling by plane the�tefilla�should be said at the time the plane is still on the ground and starts to go fast in preparation for take off.[65]Horav Elyashiv Shlita�holds if one did not say�tefillas haderech�before the plane took off he may say it when the plane is in the air.[66]�The�poskim�state if�tefillas�haderech�is said on the way to the airport then one is exempt from saying it on the plane.[67]
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Using a Disposable cup for�Netiylas Yudayim
On an airplane it is very common that there is no metal or hard plastic cup to wash one�s hands, and all that is available is a paper or plastic cup. Although there is a discussion in the�poskim�if one may use a plastic or paper cup to wash his hands.[68]�If no other cup is available, one may use either a paper or plastic cup to wash his hands.[69]�Care should be taken that one dries his hands outside the bathroom.[70]
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Drying Hands on Clothing
Many times when traveling there are no tissues available for one to dry his hands after washing. One must be careful not to dry his hands on his clothing because doing so causes forgetfulness of one�s�Torah�knowledge.[71]�One should not dry his hands on any garment.[72]�One may dry his hands on a garment that is drying on the line outside, etc.[73]�Drying your hands on your friends garment is not permitted (see footnote).[74]�Many people before washing their hands for bread dry off any water that might be on them. Some�poskim�say that one may dry his hands on his clothing in this situation.[75]
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�The�Mezonos�Roll�
When one is on an airplane many times�mezonos�rolls are served with the meal. As will be explained below, these rolls are not�mezonos.
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The�Shulchan Aruch[76]�says, based on the opinion of the�Rambam,[77]�if one kneads dough with honey, milk or fruit juice, and the fruit juice is recognizable in the bread, the�beracha�on the bread is�mezonos. The�Rama[78]�disagrees, and says this is still called bread and the�beracha�is�hamotzei�unless there is a lot of fruit juice or spices, then the�beracha�is�mezonos. The�Mishnah Berurah,[79]�as well as many other�poskim, maintain that the fruit juice, etc has to be most of the mixture, and one has to taste it in the bread in order for the�beracha�to be a�mezonos.[80]�Others say that it does not have to be most of the mixture, but it needs to be a lot.[81]
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There is an opinion (that of the�Da�as Torah)[82]�who maintains if a mixture has mostly fruit juice then one does not need to taste it in the mixture. However, all other�poskim�disagree and one should not rely on this.[83]�Furthermore, the�Da�as Torah�is only going according to the opinion of the�Shulchan Aruch�and not the�Rama.[84]�Moreover the�Da�as Torah�explicitly states that his�chiddush�applies only to a specific group of juice none of which is currently used in baking. Thus one who claims the�Da�as Torah�as the source for his leniency in�mezonos�bread is actually following only one part of that opinion while arbitrarily rejecting the other. That is an amazing feat more probably the province of jugglers and circus performers than�Rabbonim.[85]
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Some claim that some of the aforementioned reasoning can be extended to�mezonos�rolls causing their�beracha�to be a�mezonos.[86]�As we have demonstrated before the reasoning is fallacious and because of this thousands of people on a daily basis are not washing for bread and�bentching�like they are supposed to.[87]�The taste of the items with fruit juice is not significantly different than that of regular bread. People eat the roll in order to have the same experience as eating regular bread. It is strange to say that it can be called cake. People avoid washing when they eat this�mezonos�bread, and this is wrong even if it were really�mezonos�bread�al pi din[88]�since they are�kovea seuda�on it[89]. Even�Sefardim�who go with the opinion of the�mechaber[90]�would wash in this situation since one cannot tell the difference between this bread and other breads.[91]
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Additionally, most apple juice is from concentrate and this does not have the status as complete fruit juice.[92]�Many bakeries use apple juice from concentrate, and it would come out that the rolls are made with mostly water, and one would wash according to everyone.[93]
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In conclusion, the practice to give out�mezonos�rolls on airplanes and by�simchas�is misleading and improper.[94]��Mezonos�rolls� are an oxymoron, since�mezonos�and rolls cannot co-exist.[95]
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Fortunate are those�hechsherim�which do not allow bakeries to make�mezonos�rolls. Many people think that a�mezonos�roll is a loophole in washing ones hands and�bentching. However, in reality it is not and one must wash and�bentch.[96]�Many�poskim�say that these rolls should only be eaten during a meal where one washes on bread.[97]
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[1]�110:20,�Aruch Ha�shulchan�110:5,�Nekius V�kovod B�tefilla�page 207:225,�Rivevos Ephraim�5:page 225, 7:56:4, 8:481:20.
[2]�V�ihiy B�nsoa�page 3. One should not place the bag containing his�tefillin�under the footrest (Toras�Haderech�6:22).�Seforim�may be packed in a suitcase, but one should not place them in a suitcase with clothing that needs to be laundered (V�ihiy B�nsoa�page 2:footnote 6). If one has a flight on�Motzei Shabbos�he should not prepare his ticket onShabbos�(Tzitz Eliezer�14:37:2,�Rivevos Ephraim�5:286). One should not place a�sefer�in the pocket in front of one�s seat on an airplane if it is together with non-kosher�magazines (Toras Haderech�6:33:footnote 61).
[3]�Lekutei Maharich�1:page 108b (old). Some have the custom to recite the�Parshas Haketores�from a klaf�before leaving on a trip (Toras Haderech�page 66:footnote 12).
[4]�Elya Rabbah�110:8,�Aruch Ha�shulchan�15,�Kaf Ha�chaim�24.
[5]�Shulchan Aruch Harav�9,�Mishnah Berurah�20,�Aruch Ha�shulchan�10,�Kaf Ha�chaim�40.
[6]�Sefer Chassidim�1056:page 209,�Kaf Ha�chaim�24.
[7]�Kaf Ha�chaim�110:27,�Ohelecha B�amiseicha�6:13.
[8]�Will Number 38, see�Kaf Ha�chaim Y.D.�116:162,�Lekutei Maharich�1:page 218 (new print),�Ohelecha�B�amiseicha�4:footnote 89. It seems if two people are leaving and one forgot something it is permitted for the other one to get the object that he forgot (Ohelecha B�amiseicha�ibid). Refer to�Lekutei Maharich�ibid who brings a proof that this�inyunis not a concern and one may return to get an object that was forgotten. However, refer to�Toras Haderech�page 311 who argues with the proof.
[9]�Some say if one left something in a hotel room then one can return to get it without any problem. However, one should not rely on this (Lekutei Maharich�1:page 218 new print).
[10]�Ohelecha B�amiseicha�4:55.
[11]�Refer to�Toras Haderech�pages 291,559-560.
[12]�Ohelecha B�amiseicha�4:56.
[13]�Darchei Teshuva�116:64. It is questionable if one can go back to his house once he left to return an object that he does not need on the trip (Ohelecha B�amiseicha�4:59).
[14]�Refer to�V�lechticha B�deredch�1:footnote 5.
[15]�Kaf Ha�chaim O.C.�110:24,�Y.D.�116:162.
[16]�Refer to�Shemiras Haguf V�hanefesh�99:7.
[17]�Refer to�Maharam Brisk�1:117,�Eretz Tzvi�1:110-111,�Masef Lechul Hamachanus�4:96,�Chelkes Yaakov�1:205, see 2:174,�Minchas Yitzchok�1:60, 4:36,�Darchei Chaim V�sholom�91;page 35,�Be�er Mordechai�1:1,�Be�er Moshe kuntres�electric 7:114:8,�Rivevos Ephraim�2:6,�Halichos Shlomo Tefilla�20:24,�Ohr L�tzyion�2:1:10,�Sheiros Yosef�1:4:20,Minchas Gidiyon�2:9:page 175:footnote 22,�V�ihiy B�nsoa�1:10:page 6:footnote 17,�V�yan Yosef�1:2,�Sharei Ha�beracha�1:foootntoe 112. The�V�lechticha B�derech�8:2:footnote 68 says one should cover the seat before hand. Some say the bathroom on an airplane has the same�dinim�as the bathroom in one�s house.
[18]�Ohr L�tzyion�2:1:10, see�Nekius V�kovod B�tefilla�page 14:14.
[19]�Refer to�Shulchan Aruch�92:1,�Mishnah Berurah�1-7,10,�Eishel Avraham Butchatch�3:13, see�Orchos�Rabbeinu�1:page 14:9,�Nekius V�kovod B�tefilla�page 159:5, also see ibid:page 40:24. One should not bring any food into the bathroom on an airplane (Rivevos V�yovolos�2:12).
[20]�Shulchan Aruch Harav�4:2,�Chai Adom�2:2,�Chesed L�alafim�4:2,�Kaf Ha�chaim Palagi�8:16,�Mishnah�Berurah�4:14,�Kaf Ha�chaim�4:20,�Masef Lechul Hamachanus�4:32,�Yabea Omer�4:1,�Rivevos Ephraim�2:6, 4:6, 7:1,�Kovetz Halachos�for the��Summer page 62:footnote 12.
[21]�Mishnah Berurah�4:10,�Kaf Ha�chaim�4:20,�Masef Lechul Hamachanus�4:38,�Ohr L�tzyion�2:1:4,�Yabea�Omer�4:1:12.
[22]�Chai Adom�2:2,�Mishnah Berurah�4:14,�Aruch Ha�shulchlan�15,�Yabea Omer�4:1,�Ohr L�tzyion�ibid,�Shemiras Haguf V�hanefesh�54:15. See�Minchas Gidiyon�page 111 who quotes�poskim�who are stringent. Refer to�Shraga Hameir�7:171:1who says it is not�bal tashchis�if one wants to throw out the food that was touched by someone who did not wash his hands, see�Teshuvos V�hanhugos�1:1, 2:3,�Shevet Ha�kehusi�1:3-4.
[23]�Teshuvos V�hanhugos�1:1,�Yabea Omer�4:1:9-10,�E�ven Yisroel�7:1,�Tzitz Eliezer�13:2,�Ohr L�tzyion�2:1:4,�Orchos Rabbeinu�3:pages 185-186:7,�Shila D�kaita�pages 121-122. Refer to�Shevet Ha�kehusi�1:4 who is stringent
[24]�Refer to�Pri Megadim M.Z.�4:7,�Shulchan Aruch Harav�4:2,�Mishnah Berurah�4:10,�Yabea Omer�4:1,��see�Shemiras Haguf V�hanefesh�54:16.
[25]�Refer to�Shulchan Hatohar�21�Zer Zav:9:page 22. See�Mishnah Berurah�8:42,�Ohelecha B�amiseicha�10:8.
[26]��Shulchan Aruch�46:1.
[27]�Be�er Moshe kuntres�electric 7:91,�Rivevos Ephraim�3:47:3,�Kochvei Yitzchok�1:20:3,�Toras Haderech�10:61.
[28]�10a, see�Rashi Berochos�25a �avol,��Rambam Hilchos Tefilla�5:5,�Bal Haturim Bereishis�25:1-2,�Shulchan Aruch�91:2,5. Refer to�Pela Yoetz��levisha� page 365.
[29]�Amos�4:12.
[30]�Based on�Shulchan Aruch�98:4. One who is wearing a camera case on his neck should remove it before he davens (Shila D�kaita�page 11:15).
[31]�Refer to�Bais Yosef�83,�Shulchan Aruch�1,�Magen Avraham�83:1,�Chai Adom�3:11,�Mishnah Berurah�1-5,�Aruch Ha�shulchan�83:5,�Shulchan Hatohar�83:1,�Igros Moshe E.H.�1:114,�Halichos Shlomo Tefilla�20:footnote 38,�Kovetz Bais Aaron V�Yisroel�102:pages 90-91,�Ohr L�tzyion�1:1,�Ishei Yisroel�53:4 :footnote 6 (old),�Chut Shuni Niddah�page 200:footnote 6. Some say it is permitted even if the door is opened but no foul smell is emanating from the bathroom (Igros Moshe�ibid,�Vezos Ha�beracha�page 151). Others say to close the door (Oz Nedberu�5:28:1,�Vezos Ha�beracha�page 151 quoting the opinion of�Horav�Elyashiv Shlita�). See�Taz�1,�Kaf Ha�chaim�4,�Shevet Ha�Levi�4:10.
[32]�Halichos Shlomo Tefilla�8:footnote 12,�V�hiy B�nsoa�page 31:footnote 79 quoting the opinion of�Horav�Wosner Shlita,�Shila D�kaita�page 288:28. As far as�davening�while sitting refer to�Shulchan Aruch�94:4,9,�Mishnah Berurah�25-27,�Aruch Ha�shulchan�94:16,20,�Igros Moshe O.C.�4:20,�Be�er Moshe�3:14,�Rivevos Ephraim�1:50:12, 2:48:98, 196, 199, 4:44:96,�Emes L�Yaakov�94:footnote 121,�Yisroel B�mamadam�1:9:21,�V�ihiy B�nsoa�page 29:10,�Ohelecha�B�amiseicha�10:49. Even when one sits for�Shemonei Esrei�he feet should be placed together as is done normally (Be�er Heitiv�95:3,�Chesed L�alafim�91:2,�Mishnah Berurah�2,�Shoneh�Halachos�95:2).
[33]�Refer to�Mesechtas Succah��51b. This topic will be discussed in detail�I�YH�in Halachically Speaking Volume 2 Issue 29.
[34]�Halichos Shlomo Tefilla�8:footnote 4. If one is sitting in front of a woman who is not properly dressed or he is in front of a video screen with improperly clad woman on the screen he should close his eyes if he wants to�daven�(Refer to�V�ihiy B�nsoa�page 24,�Ishei Yisroel�50:9 (old),�Bais Boruch miluyim�4:page 416,�Oz Nedberu�12:27:2). Some say it is better for one to sit at a window seat this way he will not have to look at the video screen or any improperly clad woman (Toras Haderech�6:18).
[35]�Bais Yosef,�Darchei Moshe�3,�Rama�131:2,�Shulchan Aruch Harav�3,�Aruch Ha�shulchan�10,�Shulchan�Hatohar�(Karmarna) 131:8,�Shulchan Shlomo�131:2.
[36]�Shulchan Hatohar�131:23,�Otzer Ha�chaim�pages 70-71,�Ohelecha B�amisecha�page 119:69,�Minhag�Yisroel Torah�131:page 228,�Avodas Ephraim�1:pages 328-330.
[37]�Magen Avraham�554:21 says this is included in�sheilas�shalom, see�Kaf Ha�chaim�20,�Betzel Hachuchma�5:73,�Rivevos Ephraim�3:2.
[38]�Betzel Hachuchma�ibid.
[39]�29b.
[40]�Refer to�Tur,�Shulchan Aruch�110:4,�Levush�4,�Shulchan Aruch Harav�6,�Aruch�Ha�shulchan�110:9.�Horav Shlomo Zalman Aurbach�zt�l�maintains that the�tefilla�was instituted to avoid armed robbers and wild animals on the�derech, and not to avoid car accidents. (Ishei Yisroel�50:footnote 24 old). If one is driving on dangerous roads in the city one does not recite�tefillas haderech�(Opinion of�Horav Moshe�Feinstein�zt�l�quoted in�Darchei Ori�page 275).
[41]�Refer to�Da�as Zekanim�Bamidbar�6:35,�Shulchan Shlomo�110:2,�Lekutei Maharich�1:page 216 (new),�Nemukei Orach Chaim�110:4,�Be�er Moshe kuntres�electric 7:83:3,�Teshuvos V�hanhugos�1:199.��Going on the same route everyday does not exempt one form saying�tefillas haderech�every day (Emes L�Yaakov�page 65:footnote 138).
[42]�Y.D.�35.
[43]�Halichos�Beisa�10:10:footnote 18.
[44]�Kaf Ha�chaim�14, see�Bais Avi�4:18:1. If one goes on a cruise and there are stop overs then one should recite�tefillas�haderech�the first day and each additional day without the�shem�or�malchus. (Sharei Teshuva�11:8,�Ishei Yisroel�50:footnote 13). If one does not stop then he should recite it daily in�shomea tefilla�(Halichos Shlomo�Tefilla�21:2). Refer to�Mishmeres Shalom�16:1.
[45]�Refer to�Mishnah Berurah�110:30,�Aruch Ha�shulchan�11,�Kaf�Ha�chaim�110:14,�Nemukei O.C. 110:4,�Ohelecha B�amiseicha�9:4:footnote 6,�Ishei Yisroel�50:2:footnote 5 (old),�Kochvei Yizchok�1:20:3. One is permitted to ride on a airplane for leisure and it is not considered putting oneself in danger (Be�er Moshe�kuntres�electric 7:83:1,�Kochvei Yitzchok�1:20:1).
[46]�Refer to�Ohelecha B�amiseicha�9:6.
[47]�Shulchan Aruch�110:4,�Levush�4,�Magen Avraham�10,�Machtzis Ha�shekel�10,�Taz�3,�Be�er Heitiv�10,�Mishnah Berurah�19,�Aruch Ha�shulchan�10, see�Ohelecha B�amiseicha�9:footnote 18,�Darchei Ori�page 255:footnote 10.
[48]�Pri Megadim�M.Z.�3,�Elya Rabbah�9,�Mishnah Berurah�18,�Darchei Ori�page 256:footnote 11, see�Shulchan�Aruch�Harav�110:4.
[49]�Elya Rabbah�8,�Lekutei Maharich�1:page 217 (new). These�tefillas�do not have to be said standing (Orchos Rabbeinu�1:page 322:13).
[50]�Refer to�Kinyan Torah�2:119:2,�Bais Avi�5:55,�Shila D�kaita�page 21:8, Opinion of�Horav Elyashiv Shlita�quoted in�Darchei Ori�page 279:2,�Rivevos Ephraim�6:32:2,�V�lechticha B�derech�2:footnote 26 quoting the opinion of�Horav Chaim�Kanievesky Shlita, see�Darchei Ori�page 259:1. It is questionable if one said�tefillas haderech�already can he repeat it for someone else. (Halichos Shlomo Tefilla�21:5:footnote 9).
[51]��Horav Yisroel Belsky Shlita, see�Emes L�Yaakov�page 65:footnote 138.
[52]�Refer to�Eishel Avraham Butchatch,�Rivevos�Ephraim�6:32:2,�Halichos Shlomo Tefilla�page 245:5,�Divrei Chachumim�page 76:192.
[53]�Refer to�Emes L�Yaakov�page 65:footnote 138,�Divrei Chachumim�page 75:190 and page 76:191,194.
[54]�Shulchan Aruch�110:4,�Magen Avraham�10,�Elya Rabbah�10,�Shulchan Aruch Harav�4,�Aruch�Ha�shulchan�11,�Kaf Ha�chaim�43,�Be�er Moshe�7:117:2,�Teshuvos V�hanhugos�3:76,�Ohr�L�tzyion�2:45:35,�Yisroel B�mamadam�1:18:10,�Divrei Shalom�3:45,�Doleh U�mashka�page 74.
[55]�Halichos Shlomo Tefilla�21:footnote 11,�Ishei Yisroel�50:2(old),�Orchos Rabbeinu�1:page 322:13, see 1:page 62:206. Some recited the�tefilla�by exiting the car (Peshat V�iyun Berochos�page 103,�Teshuvos�V�hanhugos�3:76:1).
[56]�Refer to�Levush�4,�Eishel Avraham Butchatch,�Shulchan Aruch Harav�4,�Mishnah�Berurah�22,��Aruch�Hashulchan�11,�Kaf�Ha�chaim�43-45,�Shraga�Hameir�3:49,�Teshuvos�V�hanhugos�3:129,�V�lecticha�B�derech�page 10,�Be�er Moshe�7:114:2,�Halichos Shlomo Tefilla�page 253 footnote 11,�Toras Haderech�page 281:16. The�Divrei Shalom�3:45 says the driver should stop the car and say�tefillas haderech�or say it before he leaves his house. He may not say it while driving since he will not be able to concentrate.
[57]�110:11. Refer to�Yisroel B�mamadam�1:18:11,�Ishei Yisroel�50:2 (old), see�Kaf Ha�chaim�43,45.
[58]�Toras Haderech�page 286:20.
[59]�Tur,�Shulchan Aruch�110:6,�Magen Avraham�110:13,�Machtzis Ha�shekel�13,�Be�er Heitiv�10,�Levush�7,�Shulchan Aruch Harav�7,�Lekutei Maharich�1:page 215 (new),�Mishnah Berurah�28,�Aruch Ha�shulchan�14,�Chai�Ha�Levi�2:5:8,�Darchei Ori�pages 263-265 in depth. The custom of the�Chazzon Ish�and the�Stieper�was not to say this�berachanext to a different�beracha�(Orchos Rabbeinu�1:page 61:205, see 1:page 32:13). Refer to�Doleh U�mashka�pages 74-75.
[60]�Magen Avraham�13,�Elya Rabbah�13,�Shulchan Aruch Harav�7,�Mishnah Berurah�28,�Aruch�Ha�shulchan�14,�Kaf Ha�chaim�51.
[61]�Chasam Sofer,�Ohelecha B�amiseicha�page 98.
[62]�Refer to�Tefilla K�hilchoso�page 520 footnote 81,�Toras Haderech�7:17.
[63]�Mishnah Berurah�28,�Ishei Yisroel�50:5 (old).
[64]�Halichos Shlomo�Tefilla�21:4:footnote 8, see�Rivevos Ephraim�5:174:2-4, 6:109,�Rivevos V�yovolos�2:103. Some are of the opinion not to recite�tefillas haderech�when traveling by airplane (Refer to�Mechitzas Rabbeinu�page 58,�Halichos Shlomo Tefilla�21:footnote 8).
[65]�Emes L�Yaakov�page 65:footnote 140,�Yugel Yaakov�pages 40-41,�Divrei Chachumim�page 75:90, refer to�Be�er Moshe�kuntres electric�7 114:4, see 7:83:3. Refer to�Orchos Rabbeinu�1:page 91:104 who says to say�tefillas haderech�when one is on the airplane.
[66]�Divrei Chachumim�ibid,�Darchei Ori�page 279:5.
[67]�Ohelecha B�amiseicha�9:5:footnote 8.
[68]�Refer to�Igros Moshe O.C.�3:39,�Oz Nedberu�6:48,�Sharei Ha�beracha�6:footnote 142,�Minchas Yitzchok�10:23,�V�lechticha B�derech�8:4:footnotes 70-71,�Ohr L�tzyion�2:11:7,�V�yan Yosef�1:65,�Toras Haderech�12:2.
[69]�Shemiras Shabbos K�hilchoso�47:51:footnote 51,�Ve�alu Lo Ubol�1:page 139:197,�Be�er Moshe�3:55,�Rivevos Ephraim�1:150, 7:372,�Rivevos V�yovolos�2:359, see�Shila D�kaita�page 82 quoting the opinion of�Horav Elyashiv Shlita.
[70]�Some say when washing for a meal in the airport one should not dry his hands with the electric dryers in the bathroom. Since it might be a�hefsek�between the drying and the�beracha�on bread��(Toras Haderech�12:5, see�Piskei Teshuvos�158:footnote 138). One may eat even bread in the airport and it is not considered that you are eating in a street etc (Toras Haderech�page 75:footnote 30).
[71]�See�Magen Avraham�158:17,�Pri Megadim Eishel Avraham�17,�Shulchan Aruch Harav�18,�Ben Ish Chai Shemeni�1:8,�Mishnah Berurah�45,�Kaf Ha�chaim�87,�Yalkut Yosef�page 250:footnote 12,�Rivevos Ephraim�1:126,�Sharei Ha�beracha perek�1:43 footnote 133,�Shemiros Haguf V�hanefesh�pages 191-192,�Piskei Teshuvos�page 352:29. SeeRivevos Ephraim�5:35 and�Sheilas Rav�1:21:7 who permit one to dry his hands on linen and pillows.
[72]�Kaf Ha�chaim Palagi�22:4,�Aruch Ha�shulchan�158:17,�Kaf Ha�chaim�87,�Divrei Shalom�6:11:page 270,�V�lechticha B�derech�page 43:footnote 76.
[73]�Poskim. Refer to�Asei Lechu Rav�8:page 337.
[74]�Horav Yisroel Belsky Shlita.�Refer to�Gemorah Bava Metziah�24a as a proof that one who dries his hands on his friends garment without permission is a called a�ganeiv�(See�V�haish Mordechai�page 380).
[75]�Yalkut Yosef�158:16,�V�haish Mordechai�page 379.
[76]�168:7, see�Bais Yosef,�Bach,�Elya Rabbah�14.
[77]�Hilchos Berochos�3:9.
[78]�168:7, see�Darchei Moshe�20,�Levush�6.
[79]�168:33, 34, see 29-31,�Taz�7,�Be�er Heitiv�11,�Aruch Ha�shulchan�23.�
[80]�Shulchan Aruch Harav�11,Yalkut Yosef�168:12,�Chai Moshe�page 77.
[81]�Aruch Ha�shulchan�22,�Orchos Rabbeinu�1:59:page 79, see�Piskei Teshuvos�168:10 in depth.
[82]�168:page 90, see�Mekor Beracha�2:11,�Shevet Ha�Levi�9:44.
[83]�Refer to�Mesora�1:pages 32-33.
[84]�Mesora�ibid, see�Binyan Sholom�168:page 225,�V�lechticha B�derech�page 47:footnote 80.
[85]�Horav Yisroel Belsky Shlita.
[86]�Refer to�Pnei Ha�shulchan�pages 31-35,�V�sein Beracha�page 498,
[87]�Horav Yisroel Belsky Shlita�as expressed in�Mesora�1:page 35,��see ibid pages 29-43 for a detailed discussion on this topic,�Be�er Moshe�8:36:6,�Avnei Yushfei�3:16:5,�Vezos Ha�beracha�page 20, and pages 208-212 in depth,�Natei Gavriel Nesuin�2:26:7:footnote 7,��Rivevos Ephraim�1:146:1, 3:109, 8:285:page 164,�Chut Shuni Shabbos�1:page 213:2,Birchos Haneinin�(Mezonos) pages 89-90,�V�lechticha B�derech�page 47:footnote 80,�Pischei Halacha�(Michtavim) 28:pages 278-279 quoting the opinion of�Horav Chaim�Kanievsky Shlita,�Mekor Beracha�2:11,�Shevet Ha�Levi�8:32,�Bais Avi�5:7,�Orchos Rabbeinu�1:60:page 80,�Kovetz Bais Aaron V�Yisroel�81:pages 93-101, also see 79:pages 106-112, 81:pages 93-101,�Madanei Osher�2:17,�Binyan Sholom�168:pages 228-229,�Toras Haderech�12:15,�Shila D�kaita�page 343:7,�Mekadesh Yisroel�(Shevuos) 99 (new). The author of�Vezos Ha�beracha�told me that�Horav Elyashiiv Shlita�holds the�beracha�on these rolls are�hamotzei�in all situations. The�Sdei Chemed bercohos�1:10:page 246��says if bread is made not to be�kovea seuda�on then one would recite a�mezonos�(Refer to�Chai Moshe�page 78,�Teshuvos�V�hanhugos�4:50).��However, this is never the case since one always eats the roll as a�seuda�(Horav Yisroel�Belsky Shlita, see�Mesora�1:page 36). Furthermore, virtually all�poskim�disagree with the�Sdei Chemed�(Kaf Ha�chaim�168:120).
[88]�Refer to�Vsein Beracha�ibid:footnote 45, see footnote 42.
[89]�Horav Yisroel Belsky Shlita, refer to�Magen Avraham�168:13,�Shulchan Aruch Harav�8,�Mishnah Berurah�24,�Aruch Ha�shulchan�16, see 18,�Noam�12:page 364,��Igros Moshe O.C.�1:56, 3:32, 4:41,�Pischei Halacha�(Berochos)�michtav�15, see�michtav�28,�Vezos Ha�beracha�page 216:3,�Binyan Sholom�168:page 201-203,�Sharei Ha�beracha�16:62,V�sein Beracha�2:page 499:footnote 45.
[90]�Kaf Ha�chaim�58.
[91]�See�Vezos Ha�beracha�page 19,�V�haish Mordechai�pages 22-224.
[92]�Minchas Yitzchok�9:17,�Mesora�1:page 34,�Pischei Halacha�(Berochos) 8:footnote 22, Vezos Ha�beracha page 19,�Piskei Teshuvos�168:footnote 70,�Chai Moshe�ibid,�Vezos Ha�beracha��Shut 7,�Shevet Ha�Levi�8:32, 9:44,�Vsein Beracha�page 9 (Teshuvos�From�Horav Shlomo Zalman Aurbach zt�l),�Binyan Sholom�168:page 223-224. For a detailed discussion on this topic refer to�Kovetz Bais Aaron V�Yisroel�79:page 106-112. Also see�Kovetz�ibid 85:pages 71-73�Kovetz�ibid 87:pages 83-101.
[93]�Refer to Journal of�Halacha�and Contemporary Society Spring 1990:page 39:footnote 19.
[94]�Laws Of Berochos page 256,�Peshat V�iyun Berochos�page 7:footnote 3,�Rivevos Ephraim�8:page 164, see 3:109, Journal of�Halacha�and Contemporary Society ibid:pages 35-45 in depth.
[95]�Article from Horav Luban from The OU on this topic.
[96]�Refer to�Mesora�1:pages 42-43.
[97]�Elya Rabbah�14,�Ohr L�tzyion�2:12:4. Some say if one wants to be able to taste the bread to see if it is sweet, he should have in mind that he is only tasting it, and not for any benefit. In this situation a�beracha�would not be recited (Refer to�V�haish Mordechai�pages 226-227).
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