Traveling during the 3 weeks? (Part 2) | Rabbi Jeremy Perlow | July 14 2026

Okay. All right. Good morning everyone. Thank you everyone for joining. It's always a pleasure. Today's our final class before we have the break obviously with the rest of this week. Sunday we're having a special event to France. Make sure to come join us. We're learning together should be amazing. Every year it's a great turnouts, amazing learning. We're having some fantastic lineup of speakers. So I encourage everyone to come and join us. It's going to be this Sunday at bigness at 700 pm. We have a whole lineup of speakers. It's always an amazing event. Uh very spiritually, very uplifting. It's meant to be in as we go through the nine days. Obviously, there's a lot going on. We're feeling a lot of different emotions. And I think it's important that we have these opportunities to grow together as a community, to learn together as a community. It's David. We're going to send up uh we're sending out a link on the registration to register which will be sent out in the WhatsApp group. So if you need to be added to the WhatsApp group, you can come find me later and we can uh help you with that. It's going to be a big shirat intrat. Okay. It's about 25 30 minute drive from here. So is doable. >> Yes. >> We'll send out a notification in the WhatsApp. So you'll have it. If anyone's not in the WhatsApp group, definitely message me and we'll we'll arrange for that as well. Okay. All right. Let's go ahead and get started. I know that uh being that it's the final week before the break, I thought it would be appropriate to continue with our discussion about the important discussion of traveling that we have in. And this is important on many levels. Today when we talk about of traveling, it's important that we understand traveling is something which has many different which we talked about last week in terms how we should view travel. What should be our perspective when we require when we required to travel when perhaps we should refrain from traveling and we're going to talk a little bit about today how that in general in addition we're going to talk about the specifically pertaining to the three weeks and the nine days. So we're going to continue on page three of the sorheet. Someone came over to me last week and they asked an interesting question. They said I see very often when uh someone recites I know someone who they always are particular very particular to say a beforehand they'll either take a bite of candy or they'll go ahead and say a different and she wanted to know is this something which is appropriate and what is the basis for this practice. Now, by show of hands, who has ever seen someone before they recite recite an additional? Show of hands. Have you ever seen this before? Okay. So, a lot of people aren't familiar with this. That's good. So, we'll talk about today what this basis is for this practice, whether it's required, whether it's a nice thing to do, where does it come from, and we'll talk about some of the regarding this pertaining to this. You'll see in particular, you'll notice that this is something which has very broad ramifications. And that's why it's important as a springboard, I think, for much more important discussion, which we'll get to in a second. Okay, look at source number 10, the top of page three. Okay, okay. Okay. When he would go out on a trip in the morning, he would say this would say after the in order to juxtapose the okay. So we know in the morning we're accustomed to say the 15 the 15 blessings of thanks of praise to Hashem in the morning each and every morning. And the final bra in that set is we thank Hashem for being someone who bestows his loving kindness upon us to upon this nation of Israel. And right after so typically we go in we say there's a special fuel we request from Hashem that he should save us from throughout the day. However, when it comes to uh usually that's what we do. However, the Maran Morenberg would he go on a trip, what he would do is right after that final bra, he would jump in and recite then why to juxtapose it to the of okay now this is the bold phrase the very important phrase I want everyone to know okay What's a a friend, right? A friend. So would have friends too apparently. Okay. So each braha, you'll notice very often when we have a group of they need to be juxtaposed to their friend. They need to be put together. And when they're put together, right, we know the requirement is the gar tells us every needs to start with, right? And yet we have some which seemingly we don't have that. Right? For instance, our example right now does not start with the word. Right? We start. So we're missing a we're missing an we're missing. How could it be? So we do in situations like this. We try and juxtapose this which does not start with the word to a which does start with the word. So you would do it right after in the morning. you would go ahead and recite immediately after. >> Yes. >> Good. Good. I was hoping you would ask that. You asked me that last week. I told you to get to it this week. So now we're going to discuss that too. Very good. Okay. So first just before one more little tidbit on this before we go on to that point. So this is very important. The concept of that each and every which does not start with the word needs to be juxtaposed to another which does okay now let's give a few examples of this just to illustrate the point for instance what we do every day when we recite the right if you think about it all the how many times you say the word you only say you say the end of each bra you at the beginning of each though we don't have it the only time we have it at the beginning of the braha is the very first when we start the that's the only time the word appears at the beginning of a series of and that carries you all the way through which means can you interrupt no you want that to go on the entire now you shouldn't interrupt for other reasons also we're talking to the king okay but beyond that you lose the juxtaposition of those of that if you interrupted in the so another reason we shouldn't speak during now another set of another example We have right a lot of people get confused about this but it's actually one giant set of we have then we say lots of and then we end off with though does it start with no so again we're we're piggybacking so to speak on the we had at the beginning of okay uh I'll give you one last example there's more but I'll just give you one last example Right. How? Same thing. You have a bar at the beginning and then you have a whole series of and then the end you end up doesn't start with. So it's piggybacking on the bor we have at the beginning. Okay. Now what's interesting have the practice at the end of a series of they'll go ahead and say a right. So for instance the end of will say amen. Ashkazi don't have that practice at the end of the what does say as the next word amen at the end of when finish right again they say amen so again we don't have that practice one other example where we have a actually is benching right at the beginning and then you get to the second of the of benching right no does not You get to the third bra also doesn't have right the fourth does actually okay and the reason for this is very interesting originally was only three because there are three which are the first there's four and the first three of those are all they're biblical and therefore they're all composed at the same time all added Okay, but they're all uh a little different times, but they're all when they they compose the second they already had the first. Okay, so it's considered and it builds it builds it builds. So the second piggy backs on the first, the third piggy backs on the second and therefore there's only one. However, you'll notice at the end of what do we all say? Amen. So why is it here even ashkanaz have a practice? We'll go ahead and say the word a at the end of this series of again as I mentioned ashazing typically do not recite a at the end of a series of for we understand it's the end of the series of the fourth bra is different in nature the fourth brah is so that starts with it's a separate so ashkazim though have a practice that even here we also will go ahead and recite a and the reason for this is because the a we have there at the end of that set is meant to separate between the which are and the which is the fourth. So Ashkanazim here here everyone does the same we already said after the third uh and there's an interesting discussion even should that be recited out loud which is what the doazim actually I shouldn't it's okay I'll leave it at that whether you recite the the word out loud or quietly some you'll see it quietly because they don't want to draw attention to the fact that the fourth is only rabbitic because as soon as people hear that it's rabbitic people say ah this is not important. We don't have to focus on this. It's not from the Torah anyways. So for this reason that we don't want to draw extra attention to the fact that it's and therefore it's and whether that should be recited out loud. But again I think it's important to point out again we all these different examples emphasize the importance of being a what's called a of juxtaposing one which does not have a to one that does. Yes. say at the end of >> the other examples. Yeah. So we didn't accept this practice meaning the idea that you say a is a very novel idea. If you think about it a signifies right that you're in agreement of something that someone else said right usually responds to as a mean is a response to what someone else said. The fact you see a to your own I think is a more of a novel idea. The question is really on this why they accepted this practice of reciting at the end of a series of rabbi you don't say that means your own bra if I say and I'm about to take a cup drink a sip of water I don't say that means my own other people correct other people do so just to be clear everyone agrees that if you hear someone else say the braha then you do respond right let's just be clear the only question is do you respond am to your own braha and that's something spartin do and Ashkanazin do not. Okay. uh one interesting tidbit which emerges from this actually since you raised you're highlighting this point we have at the end of a series of we know let's say I finish each and then so let's say here the Kazan also finishes each at the exact same time as me right we finish the same time so normally if we finish the at the same time as someone else is we don't want to respond because it looks like we're answering a main's own and we shouldn't do something that appears as if we're answering a means your own bra. However, in this example, I said at the end of you do recite your own bra and therefore it wouldn't be the end of the world. It wouldn't be so terrible if someone thought I was responding to my own bra. So in this instance, if you finish at the exact same second as the everyone agrees that it's appropriate to respond even because what's the worst thing someone thinks I'm responding to at okay there are many Jews who do that and that's appropriate and therefore usually we try and finish a few a second or two earlier but here if you finish at the exact same time you could it's permissible and actually required there's fond main in that instance okay this is interesting discussion we could talk from today until tomorrow about it's a very interesting topic but uh in terms of coming back to our topic for today what do you say so many people will go ahead and they'll go ahead and they'll take a bite of candy let's say right or a bite of a spec specific food before they go ahead and recite so did they really accomplish anything by doing that so we mentioned that it's appropriate to start each with the It's true. But here, what's going to happen? You're going to say, "Take a bite of your candy." That bite that you just took is actually a debate whether that constitutes a an interruption between the word and the so it's not so clear that that's the site. If you right after you finish the candy, that's perfect, right? Or you do like the Edenberg dig here and you recite that's perfect because now you have a bra and then you're going into immediately after no interruption that's perfect. So you'll notice here that's why in the here in the commentary on this piece from the he writes first of all he addresses the first issue that we raised okay that you had a question okay about uh why is it that he was reciting it in the morning normally when recite usually recite it when you're already on the on the journey you're not supposed to recite it first thing in the morning so what's he doing here he's saying it with so explains perish If he was he was under pressure, he had to leave even before. Normally, you're supposed to d first and then you go on a trip. But if a person is stressed, he's under pressure. Let's say you have a flight to catch, right? And this is when the fight's leading leaving. You can't get on any other flight. This is your fight. So if you're stuck, so then you're allowed to go ahead and start traveling before. So what he did, he was already on the road in this case. He was not he was before traveling. He was saying the he was already in traveling in travel, he would go ahead and recite immediately after. But however, when he would go after the then he would not be able to recite it before, right? He would not be permitted to recite it before he went ahead and began his travels. Okay? So, usually we don't do this. We'll talk about an exception to this in a minute, but generally we do not recite before we begun the travel. Okay? We'll see in a minute when is the best time to recite. You'll see there's a little bit of a debate about this, but the says as a general rule, we do not recite before embarking on our journey. Okay. Okay. Now look at the in the next comment again source the second paragraph. It does not start with the word like we mentioned. But if you go and therefore in the middle of the day you already said way earlier in the day. So what should you do? Try and juxtapose with another eat or drink something and say what does he say? Notice his example. His example it's not before you eat but after you eat and he gives another example or you could use the restroom and then you recite. Okay, so two different suggestions that he provides here. Again, notice he does not provide reciting a braha before you eat as an example because he wants that you should be again preferably it shouldn't be an interruption of eating in between. Okay, that's probably why he omitted that example. Okay, now jump down. If you jump down a little bit, he talks about um actually we'll we'll keep reading actually in the same line. If you're not able to do this, okay, people are asking, you don't, let's say, you don't have a candy or you don't have a restroom that you can just go to. It's not so easy. The let's see the the lights flashing. The the fasten your seat belt light is flashing and you're on the plane, right? So, you can't get up, right? So, what do you do? And there's other people there. You can't stop. You can still recite. No question, right? Why? there's many does not need to be juaposed to another. Okay, so this example that we gave is not such a clearcut example. If you think about it, why would institute a bra that's done in the incorrect way or the improper fashion? Why would they institute that doesn't start with why would they do that? The other we make an accommodation. Okay. So you have at the beginning and that covers the entire but they instituted it like that here by would they go ahead and institute the in an improper fashion. So for this reason many hold it doesn't need to have it doesn't need to have a at the beginning. Okay it's already it doesn't require it and therefore if you're stuck if you don't have an opportunity to say another before beginning says the no problem. you can go ahead and recite without reciting a bra before and he says he quotes here that a beautiful idea he says I'll just tell you before the beautiful idea actually my my rabbi rehearsal she is a big fan of this idea he thinks that it's not required he really believes it's not required and there's many indications of this number one times actually or any any prayer which is meant to be a sh a praise to and that's its primary function does not require does not require a bar at the beginning okay and there's examples of this so for instance we say in the morning is the blessing of thanks for praising God for giving us our nishama returning our nishama to us each and every morning so that blessing of praise of thanks to God does not require at the Now some are stringent even there they'll try to understand immediately before but according to this approach in it's not required you could recite in a vacuum because it's a blessing primarily of thanks okay so as opposed to over a mitzvah or over enjoyment there we do require at the beginning so as we call busting over enjoyment that for sure requires at the beginning or over a mitzvah I put on my I put on my for sure you need a at the beginning no question but when it comes to of which is primarily praise to Hashem we do not require a word from the beginning >> okay that's a little different that's just a question of does hoju belong in zero some do a little bit before some do a little after but in terms of the overall structure stays the same no matter which you d you have you have and then you have yeah good question yeah ah so that's a good question right so how do you categorize it happens to be I might have agreed with you maybe but we know that the there's uh three categories of the raam writes in the beginning of there are three categories of okay we have praise like we mentioned we have mitzvah, blessings over mitzvot. And finally, we have blessings over enjoyment. So you notice bakasha is not one of the three. So we have to put into one of these three categories. So is it a mitzvah? It's not it's not a mitzvah. It's not a mitzvah to to say to it's a it's appropriate practice. You're asking for help. Is it is it over enjoyment? No, we're not enjoying like our candy or smells or things like that. So the only thing left you have to say it's so and therefore that's that's not me talking this to would say it's ava would say explicitly it's a and therefore to believe it does not require at the beginning okay it happens to be that also agrees with this approach he thinks it does not require at the beginning but he says a different reason he says the reason does not require at the beginning is because it's a it's a braha which is only recited occasionally Right? It's not an standard part of the text of the it's not a standard part that we do every day. Every time we we uh we say it's something we do only occasionally if you go on a special trip you're going away you're going on vacation. So then that's when he recites. So for for a different reason the mirror says does not require a birth in the beginning. >> Yeah. So again it's not unfounded. The Mishnab here didn't say one way or the other. He didn't say it's forbidden to do that. It's a question whether that works. But again, strictly speaking, probably don't require anything. So if you have no other option, you only have one little stuck in candy. It's not enough to say and you're not in your restaurant. You're not about to say any other braha. So for sure, why would you not say ah over candy? You have nothing to lose. So potential gain and no potential loss. So why not? It's a it's a good thing to do. Yeah. Okay. Okay. So the mish bu he ends off beautifully here. He says there's a little bit of an illusion to this idea that we have in the garish. They used to ask for permission. They would ask for permission in order. What does it say? That they should d for them. Meaning there's an idea. He says that we want when before we go on a journey that we should ask for permission, right? We talk to Hashem before we go on a journey. We have a conversation with Hashem. We ask for permission. We say, "Hashem, I need your help on this journey. Please make my journey successful. Please make it be something that I'll be as we saw last week. We had a little bit of an illusion to this also in the mission last week." But this idea that we want to dab before we go on a trip and say consult with God. It's funny most people when they go on a trip. So we say I I'm supposed to say or I have the little sticker hanging in my car. So but we don't always think about it so much. But this idea that we're consulting with God, we want to have a conversation with God about our trip, whether it's appropriate, whether we're doing the right thing, whether we can get divine assistance. That's that's the goal when we start a trip. >> Ah yeah. Yeah. Yeah. So we pointed out last week good it's good it's a good it's a good point that you're making right so why do why is it that we do only when we're on the journey you'd expect we should do it before we go so in fact we did mention last week that some of the practice that before they go they actually study the section in the Torah about Jacob before you encountered before we went to the battle with Isa we mentioned there's some people actually study we know that there's two parts of every conversation there's the speaking and there's the listening So speaking is what we do when we dive into Hashem. But before we can even do that, the first thing the best better thing to do first is to listen. And we do that by learning Hashem's Torah. Hashem is speaking to us through the Torah. And for this reason, many people have the practice of studying before they go on a trip. Some like to specifically study this section which is about going specifically going into uh a dangerous situation. Yakov going to fight Asab hopefully not have to fight Asab. He was hoping, right? So again, it's something that we have to be mindful of that we have to do two parts of every conversation. There's listening and there's also speaking. And uh if you only say to but you never do anything else. You never try to listen to Hashem, you never try to learn his Torah, then I think we're we're we're missing something. People who only want to talk in a conversation, it usually doesn't go so well. So we have to also be listeners. And that's what we're doing right now as we learn. Okay? And he says here, okay, he talks about the best times to leave at sunrise in the evening. He talks about I'm not going to get into that right now. And then he says you should make sure the last line he says which we're going to focus more on this in a minute. But he says here if you're going at nighttime he says normally we should try to avoid travel at night because it's a little more dangerous. If you can if you have the opportunity to try and avoid nighttime travel that's good but certainly we don't want to go out at night by ourselves. So try not to go out a night by yourself. He says there's a not only for practical reasons but also he says there's what he calls here for those who are more cabistically inclined. He says you have to avoid the mazikim the dangerous forces that could be harmful. So I'm not so I'm not such a cabist myself. I don't know I'm not such so familiar with these concepts but there's a concept in the tan brings about the the dangerous forces which are out at night. So we have to be mindful of and therefore a person should try and be alone at night time. Uh but he says if you're close to if you're you're own town, you're in a place you're familiar with, you're not so worried about, it's not so dangerous, he says then you could travel um even at night time. Okay, stated. Let's go ahead. Source number 12. Many people were asking before about the proper time to say this is a very important practical question. When is the best time to recite? Okay. So the tells us you should only recite once you've already begun your travel. Okay. So you shouldn't say while you're still sitting at home. Your trip should already have begun. How far into the trip should you recite it. He says so first of all you only recite if you have to walk on a journey of at least one para. How far is a para? A para is the equivalent of four mil. How far is a mil? Okay, a mill is a little more than a kilometer. Okay, so a little more than four kilometers. I think the precise calculation according to is 4.7 kilometers which is what we usually follow. Okay, according to so 4.7 km that's the minimum journey that require if it's less than that we for sure do not recite. Okay. Now um what does that mean practically? So the is that the 4.7 km have to be outside of the city. So what's the end of the city, right? How what what qualifies as the end of the city? So here you have everywhere you go, right? There's houses around. So it has to be a spot where there's a significant different distance where there are no houses. Okay? So if you're going on an empty highway where there's no houses for a long time certainly after you go uh 4.7 kilometers beyond that then you can recite that you should recite if you're going on a journey west than that then do not end with the word don't end without using name in the final set of the of the final uh components of the bra. Now that if it's a situation of danger, then you could recite uh the withm's name. Okay, as we mentioned last week, now there's a very important question. I'm sorry, one more line. Ideally, you should recite within the first parcel. So towards the beginning of the trip, that is the best time to say it. You wait till the end of the trip. So you're already you're almost there. So it's not the best time but really the best time to say it is you leave again it's a trip which lasts the journey of a para but you should try and recite it within the first para so ideally recite it within the first 4.7 km uh within the first 4.7 km outside of your city. Okay. Question. >> Okay. Be seated. Now there's a very interesting question which emerges which is Yes. Yeah. >> Yeah. So, it's tricky because the word danger is obviously a very relative term. What you think is dangerous might be very different from what I think is dangerous, right? Everyone has a different opinion. What's dangerous? So, sometimes we do use the subjective definition like we were talking about last week. We mentioned had the practice he would not say ever unless he was nervous about the trip. That was his personal practice. Okay? So when he would go even when he was flying he wouldn't recite unless he was nervous about the trip. That was his practice. And others held that no this is the rules. The rules are the rules. You you meet the criteria of travel. You're traveling. You say so that's a big debate amongst I think most follow the second approach that I just mentioned but it is the debate in terms of defining what's considered dangerous. That's a very big topic. If someone feels dangerous, obviously about someone has let's say is is concerned even about stepping outside right outside their home, they're nervous they're going to slip and fall. So at a certain point it's hard to say that that's dangerous, right? If generally if no one in the world considers that dangerous and you're the one person who considers this dangerous, a very very small minority, less than 1% of people think this is dangerous, it's very hard to say that's dangerous to enable. But I but again it's hard to it's hard to qualify these these things. Yeah. One, two, and three. >> Yeah. >> Yeah. So, it's hard to say. It's hard to say. I think it's probably it's probably depends on this. Yeah. I think that that's the the debate that they're having here. Yeah. supposed to wait till there aren't any more buildings and there's like a wide open space. >> Correct. That's 100% correct. That's exactly what you're just mentioning. You should wait till you leave the city. What qualifies as leaving the city where there's no houses, there's no buildings. So once you see that there's no buildings, you're on the empty highway or you're going over a bridge, right? So certainly then that's the best time to say it. Yeah. >> Yeah. So some say for this reason if there's really housing the entire road especially if you're not going on an empty highway then some say they don't say correct it's a it's a that's exactly what what they're pointing out here exactly right now the I should point out this is a big debate because the Mishna Bura he says that uh there's a big sorry take a step back first there's a big debate in general what qualifies as a para okay so I told you but up until now the simple explanation which is a para is a distance. However, some say para is actually a time frame. It's not the distance of walking uh 4.7 km. It's rather the time it would take to walk 4.7 km, which we assume is with assuming you're walking from sunrise until sunset with breaks. Okay, which we assume is equivalent of approximately 72 minutes. Okay, give or take 72 minutes. And therefore have the practice they follow the latter approach that they'll actually recite on any journey wherever they're going if it's 72 minutes 72 minutes and Rabi actually holds that the 72 minutes includes both directions meaning you have the way there and you have the way back so if you it's really it's half of that okay so if it's 36 minutes 37 minutes okay according to you actually say and therefore are actually much more accustomed to saying I have some who say this every day they say okay so this is very relevant uh because they follow the time rather than the distance but we should know for most people post you say you follow the distance so the and they they say follow distance and the Mishna Brewer writes that how how does that apply nowadays so nowadays you get in you get in a car so the distance right is actually it's a very important question because not the same. It used to be it was the same. A para is a para. Whether you go by foot, right? Whether you're sorry, whether you're counting the distance or you're counting the time, it's the same. But nowadays, it's very relevant because we usually go by car. So therefore, the Mishnaba says today we follow distance. And therefore, if you're getting in a car or you're going by train or whatever it is, you would recite um assuming you meet the criteria of the 8,000 up to 4.7 kilometers. Okay? Now when you get very close to the city the writes below you should recite it without a if you get very close to the city if you're ready within of the city you're already within a parts of your destination don't recite the the withm's name okay that's reccludes here okay now there's another question which we'll conclude with this before we go on to the last section. The writes that there has to be at least one para away from any city. Okay. However, the writes that even if there's cities along the way, which is what you're asking, okay, the writes, even if there is along the way, then you could still recite. So again, it's a question of being away from all the houses. That's the right like we mentioned before. or according to you could still recite it as long as even though there's cities along the way as long as you meet the required distance. Okay. Now what you do in terms of measuring the distance it's measured by the roads. is not measured by the most direct line. Which means if there's no road to getting towards the houses within 4.7 kilometers, even if the houses are right there next to highway, but there's no way to get to them until you exit the highway, which is 4.7 km away, let's say, then certainly even according to you. Okay, so that's important to point out also it's not measured by a direct line. It's measured by the roads to get there. Correct. But it has to qualify as a so if it doesn't qualify as a start discussion doesn't start. I'll say I'll just build on reason. >> So again, I I'll just say the following, which is that in general, you could always ask Hashem. There's no problem to dive into Hashem. Just to be clear, the only question is does it warrant saying Hashem's name at the end of the because you can only recite a brah in a situation where the brah is required. We can't just say when we want you could say anytime but to say hashem's name in a bra that we have to be very very careful about. We don't want to risk saying name in vain. And for this reason that's why there's such a big discussion here about does this qualify as a trip does not qualify as a trip. If it qualifies as a trip you could say but if it doesn't then you can't. So we have to know what's considered a trip. And that's why there's this whole discussion here. For this reason there's a very interesting discussion of today. The more practical application is you go on an airplane. So when is the best time to recite when going on traveling by plane? So usually the truth is it's not relevant because if you follow the approach we said up until now the main approach anytime you leave the city you're traveling 4.7 km outside the city you say. Usually when does that happen very good right? Usually it's before you get to the airport. Usually on your way to the airport you're already going to need to recite and you only recite once each day and therefore usually it's a mute question. Uh Shinberg actually said that if you if there is an airport let's say which is in the town though what is what when do you say the so he says the best time to recite it is while taxiing okay while still sitting in your seat while taxiing waiting for takeoff. So you might ask well why you didn't really leave yet why would you say it then the answer is because really if you think about it the most dangerous part of the trip is takeoff. So if you wait till you're in the sky, if you wait till you're already in the sky, you haven't said at the time where you need the the most. So he's advises and also they advise to recite it while taxiing and waiting for takeoff. Right before takeoff, you see they're about to go. That's the best time to recite it. There's one interesting opinion that Sarah Paz I don't think we hold this way but he says that travel by by uh I guess by plane he didn't use the word plane but if you're traveling in the sky he says he says that doesn't count as a as a traveling traveling means you're going up by road so if you're traveling in the sky you don't say that's his opinion I don't think we hold that way but it's interesting to note you we're getting very technical what's a how do you define a path a trip. So if you say it's literally a path, so in the sky, he felt it's like a traveling by bird. It's that's not a that's not a something that would qualify as a d. So again, I don't think we hold that way, but everyone should be aware of that opinion uh as well. >> No. >> Yes. So if you're not traveling again, it has nothing to do with whether you're walking or by car. If you walk far enough, then you would. That's what they used to do, right? They didn't have cars. They didn't have planes. So usually if you they were talking about walking that's the typical situation actually today it's not so common. Say who walks 72 minutes who walks 4.7 km outside the city. So it's not as relevant but in theory yes for sure 100%. >> Okay you look here at the last piece here in the Mishnaba. He says what does it mean that you're on the trip? Okay we have to move a little bit. So he says you have to be he says here in the bold What does that mean? He says, "Wait till you're 70, a little bit more than 70 outside the city." That's the best time to say it. You shouldn't say it like as soon as you step over the city boundary line, right? You say it a little bit past that 70 amount. So usually it's hard to calculate anyways, but usually you go to a place where there's no car, there's no houses, that's really the best time to recite it. Okay, so wait a little bit outside the city. 70 and Amma is about a foot and a half. So do the math. Maybe two feet in between. Okay, about 120 ft give or take in between. Okay, now if you look here, he says the last one in the in the bold. Let's say you're going on a multi-day trip. Why do you say you're going on a multi-day trip? He says you recite it. You recite it. Even before you leave on your trip, if it's a multi-day trip, you already left off on your trip. I left yesterday. I left two days ago. So on day two or day three of my trip, I would recite it even while I'm in the hotel. Even before I go, even before I leave on my on my trip, because I'm already in the middle of the trip, you just recite it once each day. It's interesting discussion that uh many have this interesting idea when you're on the plane many people say that mistakenly they say we say inventing usually you ask Hashem for Hashem should bless the house that we ate and the table that we ate. So many can point out it's actually not correct to say that you're not in a house you're not at your table you're at you're on the plane. So therefore they bring either you should omit that text altogether that that or you could say an alternative text which is that you should ask Hashem Hashem should send us braha in our going out and our comingings in and our dwellings uh forever. So again it's just appropriate to be mindful we talk to Hashem think about what we're saying. I think it's think something to think about as we're traveling. I want to wrap up. We'll do the final part here which is the most relevant now as we go into the nine days. We know starting tonight is tonight will be therefore we're beginning the nine days. So it's a very interesting discussion. Are we permitted to travel during the nine days writes the I'm sorry the says as we enter the month the month of we have to lessen our joy. Okay? We go down in our joy. Now notice what's very interesting here. He doesn't say we're not allowed to be joyous. We're supposed to be joyous. We're supposed to serve Hashem with joy always 24/7 365 days of the year. That's our job as Jews. And yet when it comes to tishab when it comes to the nine days we have to begin to lessen our joy. We're supposed to be joyous. So therefore it's important to know what qualifies as lessening our joy and what perhaps is too much. So the midash says they say based on the we know in when we recite that all of it uh those who are chasing they're able to chase up they were able to catch up to us our enemies were able to catch up and overcome us which is the time period of the three weeks between and so all of our enemies were able to overcome us during this time and We're told here explicitly that that's a times that there's the same forces the Mishnab was mentioning earlier that we shouldn't go out at night and travel by ourselves. Those same forces we find here in reference in the midrash here uh during the time period of the three weeks and therefore the time for the three weeks is really it's an inospicious time. it's not so appropriate to be uh doing certain things as we'll see soon but because again there's these mazik there's these harmful forces which again it's a hard idea for us to understand we're not kaboists it's hard for us to to understand what this means but again therefore the tells us we have to be very mindful of this tells us practically what does that mean 16 you have to be careful you should not be out alone and he expands it not just at night he says from the fourth hour until the 9inth hour of the day. Very interesting. So that means really now even right so what does that mean? You shouldn't be out alone. Being out alone usually, I think we're in good company here. I don't think we have to worry. But being out alone, usually it's not so relevant to you and but being out alone is not something we should do during this time. Again, I don't know if so many people are particular about this, but it's an interesting concept, right? The concept is that we have to be mindful during this time period not to do dangerous activities. That's the key. Not to be involved in dangerous activities during this time. And for this reason, you'll notice uh in source 18, we'll go back to 17 in a second, but source 18, there's an interesting concept here. I saw that there was people who were careful not to bathe in the rivers. During this time period of right, the three weeks. Now, who here bathes during the three weeks, right? I think everyone, right? We all bathe during the three weeks. The nine days is not so clear. We're about to bathe. We're not really supposed to do pleasurable bathing, but during three weeks we can. But why does he say not to bathe? Why does he say not to go out to the river? It's dangerous. The issue is not to do dangerous activities. That's the issue of the three weeks. And therefore, most postold that this is the only thing we need to worry about during the three weeks. What about during the nine days? So, this is now a different discussion. Okay. Many people ask about traveling during the nine days. Okay. traveling during the nine days. You'll see here in source 17 there is an interesting ban which was put up according to the all the rabbis got together and they agreed with the strength of the Torah. No Jew should go during the three weeks that no Jew should go during the gardens in the orchards and by the rivers during the three weeks. Wow. So this is the here. There are some who quote this. The overwhelming majority of the do not quote this. Okay. But there is such a practice. Some are refrain from traveling for this reason. Even during the three weeks, there are some who are stringing not to travel during the three weeks. Strictly speaking, it's permitted. Strictly speaking, it's permitted. Most of the do not quote this. All the it's not found in any of the rishim. This is a new practice here. But he because he's introducing that it's not just an issue of danger that it's an issue of pleasure. He thought it's too pleasurable during the three weeks to be traveling. But again, I think we don't assume this way. As we mentioned at the beginning, we're supposed to lessen our joy. We're not supposed to entirely remove our joy. And therefore most assume you are allowed to travel during the three weeks. During the nine days though we should be mindful about this just so people know it's not on the source sheet but everyone should know during in terms of traveling during the nine days is we generally try and avoid travel during the nine days. If however there's a particular mitzvah that a person needs to perform he would be permitted to travel during the nine days. So for instance if a person is coming to Israel it's a mitzvah they go to Israel. Beautiful. So you all you would be allowed to go on that type of trip during the nine days. uh Orbach was asked interesting question by his students wanted to know what about if we're going to have to leave yeshiva early if we try and avoid travel during the nine days meaning let's say you have to get back you have to be back the 10th of A right after you have to be back in America let's say uh but you can stay in yeshiva either you can stay up until the nine days you can go on the eth of a let's say you'll have a whole extra week in yeshiva or you'll go have to go back early to avoid traveling during the nine days says this the merit of the mitzvah which you're involved in in studying Torah is much greater than the potential danger of traveling during the nine days and the potential the prohibition of traveling during the nine days and he said in that in that case he says you should stay you should stay in yeshiva and you should travel during the nine days again so if there's a big mitzvah certainly we shouldn't be mindful we should be very mindful of this people talk about that might qualify if you have to do a mitzvah or other important mitzvah which need to be done during this time if this is the time to go and you're not able to travel other times and this is a mitzvah important mitzvah which you're involved in many posting do per minute but each case I I I would advise you each case requires asking a sha I wish everyone a please god a meaningful nine days an enjoyable summer and bizaram for those who are coming on Sunday I look forward to seeing