Jewish%20thought for Berakhot 4:4

רַבִּי אֱלִיעֶזֶר אוֹמֵר, הָעוֹשֶׂה תְפִלָּתוֹ קֶבַע, אֵין תְּפִלָּתוֹ תַּחֲנוּנִים. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, הַמְהַלֵּךְ בִּמְקוֹם סַכָּנָה, מִתְפַּלֵּל תְּפִלָּה קְצָרָה. אוֹמֵר, הוֹשַׁע הַשֵּׁם אֶת עַמְּךָ אֶת שְׁאֵרִית יִשְׂרָאֵל, בְּכָל פָּרָשַׁת הָעִבּוּר יִהְיוּ צָרְכֵיהֶם לְפָנֶיךָ. בָּרוּךְ אַתָּה ה' שׁוֹמֵעַ תְּפִלָּה:

R. Eliezer says: If one makes his prayer k'va [so that his prayer feels burdensome to him. "k'va" — "It is chok kavua ("a fixed statute") for me to pray, and I must 'deliver myself' of it."], it is not accounted supplication. R. Yehoshua says: One who walks in a place of danger recites a short prayer. [And what is the short prayer?] He says: "Help, O L-rd, Your people, the remnant of Israel; bechal parashath haibur ["even when they go astray (porshim) into transgression"], let their needs be before You. Blessed are You, O L-rd, who listens to prayer." [Let their needs be revealed before You to have mercy upon them. "parashath" — as in "perishah" (separation). "haibur" — of aveirah (transgression). And the halachah is not in accordance with R. Yehoshua, but the prayer one recites in a place of danger is: "The needs of Your people are many, etc." One recites it while walking, and he recites neither the first three nor the last three blessings (of the shemoneh esreh). And when he leaves the place of danger and his mind is at rest, he must recite the tefillah as usual if its time has not passed.]

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