בָּרוּךְ אַתָּה ה' אֱלקֵינוּ מֶלֶך–הָעולָם אֲשֶׁר קִדְּשָנוּ בְּמִצְותָיו וְצִוָּנוּ לַעֲסק בְּדִבְרֵי-תורָה.
בָּרוּךְ אַתָּה ה' אֱלקֵינוּ מֶלֶך הָעולָם משנה הבריות.
בָּרוּךְ אַתָּה ה' אֱלקֵינוּ מֶלֶך הָעולָם שככה לו בעולמו.
Blessing for Studying Torah:
Blessed are you, HaShem, our God, Ruler of the Universe, who has sanctified us with commandments, and commanded us to study words of Torah.
Blessing for Observing Difference:
Blessed are you, HaShem, our God, Ruler of the Universe, who makes people [and creatures] different.
Blessing for Observing Beauty:
Blessed are you, HaShem, our God, Ruler of the Universe, who has such things [and people] in the world.
Using Feminist, Queer, Disability, & Crip Theories to Relearn Jewish Texts:
Can we reframe, reclaim, and/or repurpose Tefilat HaDerech and/or Birkat HaGomel, and do we want to?
“To claim crip critically is to recognize the ethical, epistemic, and political responsibilities behind such claims; deconstructing the binary between disabled and able-bodied/able-minded requires more attention to how different bodies/minds are treated differently, not less.” - Alison Kafer, Phd, author of 'Feminist, Queer, Crip'
Kafer wrote, “Feminist theory gave me the tools to think through disability and the ways in which assumptions about disability and disabled bodies lead to resource inequalities and social discrimination.” (Kafer, 14)
Jasbir Puar, Phd, author of The Right to Maim: Debility, Capacity, Disability (2017), poses the following question, “How are incidents of illness and disability inextricably bound, and differently bound, to race/class/gender/nation?”
In Consideration of Tefilat HaDerech & Related Sources:
“We travel, some of us forever, to seek other states, other lives, other souls.”
- Anaïs Nin, The Diary of Anaïs Nin, Vol. 7: 1966-1974
“It is good to have an end to journey toward; but it is the journey that matters, in the end.” - Ursula K. Le Guin, The Left Hand of Darkness
“For me, becoming isn’t about arriving somewhere or achieving a certain aim. I see it instead as forward motion, a means of evolving, a way to reach continuously toward a better self. The journey doesn’t end.” - Michelle Obama, Becoming
Tefilat HaDerech, תפילת הדרך, or the Traveler's Prayer or Wayfarer's Prayer, is a prayer for a safe journey recited, when they travel, by air, sea, and even on long car trips. It is recited at the onset of every journey, and preferably done standing but this is not necessary (Wikipedia, 2020).
(א) יְהִי רָצוֹן מִלְפָנֶיךָ ה' אֱלֹקֵינוּ וֵאלֹקֵי אֲבוֹתֵינוּ,
(ב) שֶׁתּוֹלִיכֵנוּ לְשָׁלוֹם וְתַצְעִידֵנוּ לְשָׁלוֹם וְתַדְרִיכֵנוּ לְשָׁלוֹם, וְתִסְמְכֵנוּ לְשָׁלוֹם,
(ג) וְתַגִּיעֵנוּ לִמְחוֹז חֶפְצֵנוּ לְחַיִּים וּלְשִׂמְחָה וּלְשָׁלוֹם.
(ד) אם דעתו לחזור מיד אומר וְתַחְזִירֵנוּ לְשָׁלוֹם
(ה) וְתַצִּילֵנוּ מִכַּף כָּל אוֹיֵב וְאוֹרֵב וְלִסְטִים וְחַיּוֹת רָעוֹת בַּדֶּרֶךְ,
(ו) וּמִכָּל מִינֵי פֻּרְעָנֻיּוֹת הַמִּתְרַגְּשׁוֹת לָבוֹא לָעוֹלָם,
(ז) וְתִתְּנֵנוּ לְחֵן וּלְחֶסֶד וּלְרַחֲמִים בְּעֵינֶיךָ וּבְעֵינֵי כָל רֹאֵינוּ,
(ח) כִּי אל שׁוֹמֵעַ תְּפִלָּה וְתַחֲנוּן אַתָּה.
(ט) בָּרוּךְ אַתָּה לפי נוסח ספרד ה' שׁוֹמֵעַ תְּפִלָּה:
May it be Your will, G‑d, our G‑d and the G‑d of our ancestors, that You should lead us in peace and direct our footsteps in peace, and guide us in peace, and support us in peace, and cause us to reach our destination in life, joy, and peace (If one intends to return immediately, one adds: and return us in peace). Save us from every enemy and ambush, from robbers and wild beasts on the trip, and from all kinds of punishments that rage and come to the world. May You confer blessing upon the work of our hands and grant me grace, kindness, and mercy in Your eyes and in the eyes of all who see us, and bestow upon us abundant kindness and hearken to the voice of our prayer, for You hear the prayers of all. Blessed are You G‑d, who listens to prayer.
(א) הַיּוֹצֵא לַדֶּרֶךְ, בֵּין מִבֵּיתוֹ בֵּין מִמָּקוֹם שֶׁהָיָה לָן בַּדֶּרֶךְ, וְכֵן בַּחֲזָרָתוֹ לְבֵיתוֹ, לְאַחַר שֶׁיָּצָא מֵעִבּוּרָהּ שֶׁל הָעִיר, דְּהַיְנוּ שִׁבְעִים אַמָּה וּשְׁנֵי שְׁלִישֵׁי אַמָּה לְאַחַר שֶׁכָּלוּ כָּל הַבָּתִים, מִתְפַּלֵּל תְּפִלַּת הַדֶּרֶךְ, יְהִי רָצוֹן מִלְּפָנֶיךָ ה' אֱלֹקֵינוּ וֵאֱלֹקֵי אֲבוֹתֵינוּ, שֶׁתּוֹלִיכֵנוּ לְשָׁלוֹם וְכוּ'. אוֹמְרָהּ בִּלְשׁוֹן רַבִּים, רַק "וְתִתְּנֵנִי לְחֵן, אוֹמֵר בִּלְשׁוֹן יָחִיד. וְיוֹתֵר טוֹב לְאָמְרָהּ לְאַחַר שֶׁיָּצָא מִיל מֵעִבּוּרָהּ שֶׁל עִיר. וּכְשֶׁהוּא כְּבָר בַּדֶּרֶךְ וְלָן בְּאֵיזֹה עִיר, יָכוֹל לְאָמְרָה בַּבֹּקֶר גַּם קֹדֶם שֶׁיֵּצֵא.
(1) When you set out on a journey, whether from home or from a place where you lodged overnight en route, as well as on returning home, after having left the boundaries of the city, that is seventy and two-thirds amohs beyond the last house, you should say the traveller's prayer: "May it be Your Will, Hashem our God and the God of our fathers that You lead us in peace, etc." This prayer is said in the plural form, except for: "vesiteneini lechein"1“May I find favor.” which is said in the singular form. It is preferable to recite Tefillas Haderech after you have travelled a mil2—2,000 amos. beyond the outskirts of the city. Once you are en route and stay overnight in any city, you may recite it in the morning even before you leave.3Though when first departing at the beginning of its journey, you should wait until you have already traveled a mil beyond the city before reciting Tefillas Haderech. Once you are in mid-journey, you may recite it in the morning, even before setting out for that day’s journey.
On the topic of prayers recited while traveling and in times of danger, the Gemara discusses the traveler’s prayer. When he appeared to him, Elijah the Prophet said to Rav Yehuda brother of Rav Sala Ḥasida: Do not get angry and you will not sin. Do not get drunk and you will not sin. And when you set out on a journey, consult with your Creator, and then set out. Rabbi Ya’akov said that Rav Ḥisda said: That is the traveler’s prayer. And Rabbi Ya’akov said that Rav Ḥisda said: It is not only good advice, but established halakha that anyone who sets out on a journey must recite the traveler’s prayer prior to embarking on his journey.
The Gemara asks: What is the formula for the traveler’s prayer? The Gemara answers: May it be Your will, Lord my God, 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. Blessed are You, Lord, Who hears prayer.
אמר אביי לעולם לישתף איניש נפשיה בהדי צבורא היכי נימא יהי רצון מלפניך ה' אלקינו שתוליכנו לשלום וכו'
Abaye says: at all times a person should associate himself with the congregation and should not pray for himself alone. How should he say it? May it be Your will, Lord our God, that You lead us to peace, etc., in the plural.
אימת מצלי אמר רבי יעקב אמר רב חסדא משעה שמהלך בדרך
The Gemara discusses specific details pertaining to this prayer. When does one pray? Rabbi Ya’akov said that Rav Ḥisda said: From when one sets out on his journey, and not before.
עד כמה אמר רבי יעקב אמר רב חסדא עד פרסה
How long must one’s planned journey be in order to require him to recite this prayer (Ba’al Halakhot Gedolot)? Rabbi Ya’akov said that Rav Ḥisda said: At least a parasang.
(ה) א"צ לומר אותה אלא פעם אחת ביום אפי' אם ינוח בעיר באמצע היום אבל אם דעתו ללון בעיר ואח"כ נמלך ויצא ממנה לעבור חוצה לה או לשוב לביתו צריך לחזור ולהתפלל אותה פעם אחרת:
One only has to say the prayer once per day, even if they have rested in another city in the middle of the day. But if it is their intention to stay over in the city, and afterwards they walk and leave it to go outside the city or to return home, then one has to return and say the prayer again.
והיכי מצלי לה רב חסדא אמר מעומד רב ששת אמר אפילו מהלך
How does he recite this prayer? Rav Ḥisda said: Only while standing in one place. Rav Sheshet said: Even walking or sitting.
(ד) ואם אפשר יעמוד מלילך כשיאמרנה ואם היה רוכב א"צ לירד:
And if one can stand then they should, and if one is riding something then there is no need to come down.
Guided Questions:
1. Why is there a prayer for traveling?
2. What is the purpose of saying the prayer daily, during a multi-day journey?
3. Is reciting the prayer differently important and/or relevant when:
- Repeated recitation (incremental journey, ie hiking the Appalachian Trail) vs.
- Reciting it once for a single journey (airplane trip from NYC to LA)?
- Do you recite it twice if you are traveling roundtrip?
In Consideration Of Birkat HaGomel & Related Source:
"Silent gratitude isn't very much to anyone." - Gertrude Stein
"Gratitude is more of a compliment to yourself than someone else." - Raheel Farooq
Birkat HaGomel, ברכת הַגּוֹמֵל, or the ּBlessing Of Gratitude [for Surviving A Dangerous Experience], is a blessing recited in the presence of a minyan, upon surviving one of four life-threatening situations, 1) surviving/overcoming an illness or childbirth, 2) being released from imprisonment, 3) completing a sea voyage, and/or 4) arriving at a populated settlement/community after traversing across a desert.
ברכת הַגּוֹמֵל:
בָּרוּךְ אַתָּה ה’ אֱלֹקֵינוּ מֶלֶךְ הָעוֹלָם הַגּוֹמֵל לְחַיָּבִים טוֹבוֹת שֶׁגְּמָלַנִי כָּל טוֹב
מִי שֶׁגְמַלְךָ כֹּל טוֹב הוּא יִגְמַלְךָ כֹּל טוֹב סֶלָה.
ּBlessing Of Gratitude:
Blessed are You, Lord our God, ruler of the world, who rewards the undeserving with goodness, and who has rewarded me with goodness.
May [he] who rewarded you with all goodness reward you with all goodness for ever.
Incidental to Rav Yehuda’s earlier statement, which organized several cases into a single category, the Gemara cites similar statements of his. Rav Yehuda said: Three require protection from harm: A sick person, a bridegroom, and a bride. It was taught in a baraita: A sick person, a woman in childbirth, a bridegroom, and a bride require protection from harm. And some say: Even a mourner. And some say: Even Torah scholars at night. Those whose thoughts are focused elsewhere or are in a weakened physical state require protection.
(ח) אַרְבָּעָה צְרִיכִין לְהוֹדוֹת. חוֹלֶה שֶׁנִּתְרַפֵּא. וְחָבוּשׁ שֶׁיָּצָא מִבֵּית הָאֲסוּרִים. וְיוֹרְדֵי הַיָּם כְּשֶׁעָלוּ. וְהוֹלְכֵי דְּרָכִים כְּשֶׁיַּגִּיעוּ לַיִּשּׁוּב. וּצְרִיכִין לְהוֹדוֹת בִּפְנֵי עֲשָׂרָה וּשְׁנַיִם מֵהֶם חֲכָמִים שֶׁנֶּאֱמַר (תהילים קז לב) ״וִירֹמְמוּהוּ בִּקְהַל עָם וּבְמוֹשַׁב זְקֵנִים יְהַלְלוּהוּ״. וְכֵיצַד מוֹדֶה וְכֵיצַד מְבָרֵךְ. עוֹמֵד בֵּינֵיהֶן וּמְבָרֵךְ. בָּרוּךְ אַתָּה יְיָ׳ אֱלֹקֵינוּ מֶלֶךְ הָעוֹלָם הַגּוֹמֵל לְחַיָּבִים טוֹבוֹת שֶׁגְּמָלַנִי כָּל טוֹב. וְכָל הַשּׁוֹמְעִין אוֹמְרִים שֶׁגְּמָלְךָ טוֹב הוּא יִגְמָלְךָ סֶלָה:
(8) Four categories of individuals are required to offer thanksgiving: A person who had been sick and has recovered, a prisoner who has been released from prison, voyagers when they have landed, and travellers in the desert when they reach settled territory. The thanksgiving is to be offered in the presence of ten persons, of whom two, at least, must be scholars; as it is said "Let them exalt Him in the assembly of the people and praise Him in the seat of the elders" (Ps. 107:32). How is this thanksgiving offered, and what is the form of the blessing? The individual (who has occasion for gratitude) rises in the assembly and says the following blessing: "Blessed art Thou, O Lord our God, King of the Universe, who vouchsafest benefits unto the undeserving, who hast also vouchsafed good unto me. All the hearers present say: "He who hath vouchsafed good unto thee, may He vouchsafe good unto thee forever."
Guided Questions:
1. What are the four circumstances in which someone recites Birkat HaGomel?
2. What is the purpose and value of the requirement to recite this in the presence of a minyan?
3. Why is it important to wait until a journey is complete before reciting Birkat HaGomel?
Guided Questions for Considering Interconnectedness:
1. In what ways do the purpose(s) and function(s) of Tefilat HaDerech and Birkat HaGomel relate to one another? Compare & Contrast: Fixed vs. Fluid --
- Time, Place, Space, Private/Public (individual vs communal)?
2. What might be a circumstance that you would say both of these prayers?
3. What is the ritual or spiritual benefit of reciting...
- a prayer incrementally or repeatedly for safety on a dangerous journey, versus
- waiting until one's arrival at a destination/goal/achievement and reciting a singular prayer for gratitude?
4. Jewish texts often mark journeys and transitions, with purification rituals and name changes. What might be the utilization and/or implication of applying these prayers to personal journeys of the metaphorical, medical/physiological, and/or emotional/psychological varieties?
Reframing the Narrative of the Treacherous Journey, Gratitude, & Acceptance:
“…we all have bodies and minds with shifting abilities, and wrestling with the political meanings and histories of such shifts.” - Alison Kafer, PhD
“The strange temporality of diagnosis/prognosis seems all the more dislocating, all the more dis- and reorienting, for those falling out of or exceeding diagnostic categories.” (Kafer, 37)
“Thinking about diagnosis and undiagnosis as strange temporalities opens the door to still other framings of crip time, of illness and disability in and through time.” (Kafer, 37)
"The ideology of cure would have us believe that whole and broken are opposites and that the latter has no value." (Clare, 159)
"But for some of us. even if we accept disability as damage to individual body-minds, these tenets quickly become tangled, because an original nondisabled state of being doesn't exist." - (Clare, 15)
"Defectiveness wields incredible power because ableism builds and maintains the notion that defective body-minds are undesireable, worthless, disposable, or in need of cure. In a world without ableism, defective, meaning the "imperfection of bodily system," would probably not even exist." (Clare, 23)
"...I'm curious: what might happen if we were to accept, claim, embrace our brokenness?" (Clare, 160)
Follow-Up Questions / Challenging Ourselves + Our Communities:
1. Within the Jewish community, how do we respect and honor these contradictions while pursuing a healthier community, acknowledging the dialectic of the unique challenges embedded in the chronicity of folk individual and communal struggles within their journeys, the blessings of healing, and opportunities for gratitude?
2. Is there a way for the individuals and/or communities to reclaim and/or repurpose Tefilat HeDerech and/or Birkat HaGomel in a manner that honors folk journeys? In what ways does it respect the spirit (and/or minutia) of Halacha?
4. Are there ways that we can individually and/or communally rethink the limits of Tefilat HaDerech and/or Birkat HaGomel so that they can serve as opportunities to affirm one's personhood, process, and life with gratitude?
Honoring the Here & Now:
"In life, one has a choice to take one of two paths: to wait for some special day--or to celebrate each special day." - Rasheed Ogunlaru
"This a wonderful day. I've never seen this one before." Maya Angelou
(24) This is the day that the LORD has made— let us exult and rejoice on it.