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Waking Up

2026-10-27T15:33:13Z

J e f t: /* The Proper Time to Wake Up */ Fixed grammar. Placed footnotes that better fit the main text. Improved wording and clarity. Formatted text.

==The Proper Time to Wake Up==
* A person should make an effort to wake early in the morning to serve Hashem. One should get up early enough to prepare for and arrive at shul on time to [[Prayer|daven]] [[Shacharit]] with a [[minyan]].
** ''Shulkhan Arukh'' 1:1 teaches that one should be strong and rise early, in effect “awakening the dawn.” The ''Shulchan Arukh'' opens with the words “A person should be strong like a lion to stand up in the morning to serve one’s Creator.” The ''Mishnah Berurah'' comments that this is the purpose of humankind’s creation.<Ref>S”A 1:1, Mishnah Berurah 1:1 </ref>
** ''Mishnah Berurah'' 1:9 notes that one should wake up about half an hour before the time to daven with a minyan, allowing enough time to prepare for davening.
** ''Halacha Brurah'' 1:1 explains that “dawn” here means ''[[Olot Hashachar|olot hashachar]]''. It therefore states that the ''Shulkhan Arukh'' rules that one should wake up before ''olot hashachar''.
** ''Rama'' 1:1 adds that one should certainly avoid waking up so late that one misses [[davening with a minyan]]. Similarly, ''Kitzur Shulkhan Arukh'' 1:5 writes that during the short nights of the year, when one cannot wake up as early, one should still get up with enough time to prepare to pray Shacharit with the congregation.
** ''Piskei Teshuvot'' 1:2, citing ''Mishmeret Shalom'' 1:1, remarks that the widespread practice of waking up later has a halakhic basis, as long as one is careful to wake up in time to daven with a minyan.

* Many Achronim hold that one should "connect” night and day through Torah study at the end of the night (that is, the beginning of the day) and at the end of the day (that is, the beginning of the night):
** Rabbi Isaiah Horowitz (''Chulin'', ''Derech Chaim'' s.v. ''VeZeh Lashon Tolat Yacov'') is one example; he advises that one should join night and day through Torah study. ''Magen Avraham'' 1:1, ''Bear Hetiev'' 1:2, ''Mishnah Berurah'' 1:2, ''Ben Ish Chai'' (Vayishlach 2), and ''Halacha Brurah'' 1:1 cite Horowitz’s ruling as ''Halakha''.
** However, those who do not follow Horowitz’s tradition have other sources to rely on. HaNetziv, in ''Emek She'elah'' (Vetchanan 143:3), writes that Horowitz’s source is the Talmud Yerushalmi (specifically, the first ''perek'' of tractate Yoma), which rules that one should learn two chapters during both the morning and night to fulfill "VeHegita Bo Yomam VeLaylah".
** However, the Talmud Bavli, in tractate Menachot 99b, concludes that one should learn one chapter by day and another by night. Thus, learning need not occur at the transition between night and day; any time during each period fulfills one's ''chiyuv''. Rav Ovadyah, in ''Halichot Olam'' (Vayishlach 1:1), writes that those who do not follow the Shelah may rely on the Bavli.

==Correct Conduct of Waking up in the Morning==
# One should wake up strong like a lion to serve the will of the Creator. <ref>Shulchan Aruch 1:1. Piskei Teshuvot 1:1 expands on this idea explaining that the Torah and Chazal used physical metaphors (i.e. lion) for spiritual tasks so that we can relate to the expressions used. </ref>
# One should not get up immediately because it is compromising to one's health. One should rather pause momentarily and then get up. <ref> Magen Avraham 1:3 says that even though one should get up strong like a lion to serve Hashem, one should not stand up immediately because it is dangerous. As is written in Gemara Gittin 70a. All achronim concur including the Mishna Brurah 1:8, Kaf HaChaim 1:4, and Halacha Brurah 1:1. </ref>Some say that one should wait the time it takes to say [[Modeh Ani]]. <Ref>Halachically Speaking (vol 3, article 1, pg 2) </ref>

==Making up One's Bed==
# Although one may not engage in work before praying in the morning, one may make one's bed. It is considered part of the normal morning routine and therefore not regarded as work.<ref> Sh"t Rivivot Ephraim 1:62 </ref>

==Modeh Ani==
# Upon waking one should say [[Modeh Ani]] to thank Hashem for returning one’s soul. <Ref>Chaye Adam 1:1, Kaf HaChaim 1:4 </ref>The text is "[[Modeh Ani]] Lifanecha Melech Chai VeKayam, Shehechazarta Bi Nishmati BeChemlah, Rabba Emunatecha" מודה אני לפניך מלך חי וקים שהחזרת בי נשמתי בחמלה, רבה אמונתך with a pause between BeChemlah and Rabba. <ref> This is first sourced in [[the Seder]] Hayom (Beginning of the book; Rabbi Makhir 16th century Tzfat) and then is quoted as halacha by all the achronim including Mishna Brurah 1:8, Chaye Adam 1:1, Kitzur Shulchan Aruch 1:4, Shulchan Aruch HaRav 1:6, Halacha Brurah 1:2 </ref>
# One can say [[Modeh Ani]] even before washing one's hands. <Ref> Chaye Adam 1:1 writes that because [[Modeh Ani]] doesn't have Hashem's name in it, it can be recited before washing hands. Kaf HaChaim 1:4, Mishna Brurah 1:8, Shulchan Aruch HaRav 1:6, and Halacha Brurah 1:2 agree. </ref>
# For men it is preferable to cover one’s head with a Yarmalka or one’s blanket while saying [[Modeh Ani]]. <Ref> [[Tefilla]] K’hilchoso 9:2, Halachically Speaking (vol 3, article 1, pg 2). See Rivevot Ephraim 4:2.</ref>
# Women should say "modah ani" (the feminine form equivalent) <ref> Yalkut Yosef 1:9 </ref>
# Children should be taught to recite modeh ani as soon as it learns to speak, as well as the first pasuk of the Shema and "Torah tziva lanu moshe" (Devarim 33:4) <ref> Yalkut Yosef 1:11 and Yalkut Yosef Dinei Chinuch Katan 1:1 based on Sukkah 42a </ref>

==Being Conscious of Hashem's Presence==
# One should always be conscious of Hashem's presence by thinking of the Pasuk "Shiviti Hashem LeNegdi Tamid" שויתי ה' לנגדי תמיד (Tehilim 16:8) <ref> Rama 1:1 writes as the first comment in the book, that one should keep in mind the principle of "Shaviti". The Arizal's practice was to keep an inscription of Hashem's name before him always (Shaar Ruach HaKodesh 21). This is brought down by the Achronim including Bear Heteiv 1:3, Mishna Brurah 1:4, Kaf HaChaim 1:2, and Halacha Brurah 1:3. </ref>
# Some have the practice to hang up a poster in a glass case in Shul with an inscription of "Shiviti" (and sometimes the perek of Tehilim 67 "Lamnazeach Benginot" in the shape of a Menorah). However if it is not encased it is improper to keep it up. <ref> Shaarei Teshuva 1:3 in the name of the Tevuot Shor argues that one should nullify the practice of hanging up Klaf with Shiviti inscribed on it because people tend not to be careful enough to make sure it does not lead to a desecration of a holy script and possibly an [[erasing]] of Hashem's name. Shaarei Teshuva says that if it is covered by glass then this worry the Tevuot Shor mentions is no longer of concern. This is brought as Halacha by the Mishna Brurah 1:4. </ref>

==Related Pages==
# [[Washing Hands]] (Negal Vessar)

==Sources==
<references/>
[[Category:Morning Routine]]
[[Category:Orach Chaim]]

Halachot of Sleep

2026-10-27T00:03:03Z

J e f t: /* Duration of Sleep */ Expanded the section with additional source-based details on sleep duration, timing, health, and preparation for prayer; clarified the scope of each cited view; corrected the attribution of the eight-hour allusion from *Arukh HaShulchan* to *Ba’er Hetev*; and standardized the references.

[[Image:Sleep.jpg|200px|right]]
The Torah attributes significance to all of a person's daily actions<ref>Mishlei 3:6</ref> and there are halachic guidelines on how a Jew should conduct himself from the time he wakes up until he goes to sleep.<ref>Rashi (Bamidbar 23:24) writes that when a Jew wakes up he should wake up like a lion in order to perform mitzvot with alacrity. This idea is also found in Shulchan Aruch 1:1. Additionally, Rashi continues, before going to sleep a Jew makes sure to say Shema and entrusts their soul to Hashem. </ref> See a closely related topic [[Bedtime Shema]] for the halachos regarding saying Shema before going to sleep.

==Time to Go to Sleep==
# According to the Zohar, for spiritual and health reasons, it is proper to sleep at the beginning of the night and to learn Torah during the second half of the night. However, the Talmud Bavli and Rambam hold that it is healthy to sleep at the end of the night until Amud HaShachar.<ref> [[Brachot]] 3b relates the story of King David, who slept in the first half of the night to then wake up and learn after [[Chatzot]]. This practice of sleeping at the beginning of the night is praised in a few places in the Zohar (Noach 72a, Toldot 136c, Beshalach 46a, Vayahakel 185b, Vayikra 13a). So writes the Sh"t Arugot Bosem O"C 1 that the learning at night should be done primarily after [[Chatzot]]. However, Sh"t Chatam Sofer 31 (Jerusalem 5733 edition) writes that the majority practice is to learn in the first half of the night and to sleep after [[Chatzot]]. Rav Ovadyah in Sh"t Yabia Omer Y"D 7:20(2) supports this from the Gemara Yoma 22a (and others) that it is preferable to stay up late learning rather than go to sleep early and subsequently wake up early. This is codified in Yalkut Yosef (edition 5764, vol 1, pg 75). [Halacha Brurah (Birur Halacha 1:1) writes that Rav Ovadyah's practice was to learn until after [[Chatzot]] and then sleep until morning.] Halacha Brurah (Birur Halacha 1:1), quoting the Zohar (Vayakel 195b) and Rambam (Deot 4:4), writes that regardless of which method one chooses, it is proper to be awake at [[Chatzot]] to learn Torah. [Machazik Bracha 1:1 wonders why the Shulchan Aruch left this Halacha out of his work, since it leads people to be lax in this law.] </ref>
# If one will fall asleep during [[prayer]] due to the fact that one woke up too early, one can sleep later but should be careful not to miss [[prayer]] with a [[minyan]].<ref> Eliyah Rabba 1:2, Pri Megadim, (quoted by Pitchei Teshuva 1:1), Halacha Brurah 1:1 </ref>

==Duration of Sleep==
The appropriate amount of sleep varies according to a person’s health, strength, and individual needs. The sources discuss sleep not only in terms of duration, but also in relation to physical health, rising for religious duties, and maintaining alertness during prayer.

Maimonides writes that eight hours (i.e., or one-third of a twenty-four-hour day) is a sufficient amount of sleep. He recommends placing these hours toward the end of the night, so that the sleeper rises before sunrise.<ref name="RambamSleep">Maimonides. ''Mishneh Torah, Hilkhot De’ot''. 4:4. Sefaria. Accessed October 26, 2026. https://www.sefaria.org/Mishneh/_Torah%2C/_Human/_Dispositions.4.4/</ref> This recommendation forms part of his broader regimen for preserving bodily health. In the following section, he also advises sleeping on one’s side rather than face down or on one’s back, waiting approximately three or four hours after eating before going to sleep, and avoiding daytime sleep.<ref name="RambamSleepPosition">Maimonides. ''Mishneh Torah, Hilkhot De’ot''. 4:5. Sefaria. Accessed October 26, 2026. https://www.sefaria.org/Mishneh/_Torah%2C/_Human/_Dispositions.4.5/</ref> His statements present a general regimen for a healthy person rather than an individualized medical prescription, though. Elsewhere in the same chapter, Maimonides specifies that a person who is ill, has an unhealthy organ, or has followed harmful habits for many years requires a regimen suited to that person’s particular condition.<ref name="RambamIndividual">Maimonides. ''Mishneh Torah, Hilkhot De’ot''. 4:21. Sefaria. Accessed October 26, 2026. https://www.sefaria.org/Mishneh/_Torah%2C/_Human/_Dispositions.4.21/</ref> A practice of sleeping eight hours is also attributed to the Steipler.<ref>''Orchot Rabbeinu''. Vol 1. p 189.</ref>

The ''Mishnah Berurah'' discusses sleep in connection with the practice of rising during the night. It describes the religious value attributed to rising at midnight for Torah study and prayer, while recognizing that this practice is not appropriate in every circumstance.<ref name="MBSleep">Kagan IM. ''Mishnah Berurah''. 1:9. Sefaria. Accessed October 26, 2026. https://www.sefaria.org/Mishnah/_Berurah.1.9/</ref> A person who is physically weak, or who knows that rising during the night would cause him to fall asleep during [[davening]], should instead sleep as much as necessary. Even such a person should rise sufficiently early to prepare for prayer with the congregation. The ''Mishnah Berurah'' specifies rising an hour, or at least half an hour, before the synagogue attendant’s call, so that one can prepare to pray with the congregation and in a state of cleanliness.<ref name="MBSleep" />

The ''Ba’er Hetev'' likewise discusses sleep in the context of rising during the night. It records differing practices concerning which parts of the year require rising at night and then cites a view recommending eight hours of sleep.<ref name="BaerHetevSleep">Ashkenazi YBS. ''Ba’er Hetev on Shulchan Arukh, Orach Chayim''. 1:6. Sefaria. Accessed October 26, 2026. https://www.sefaria.org/Ba'er/_Hetev/_on/_Shulchan/_Arukh%2C/_Orach/_Chayim.1.6/</ref> As an allusion to this amount, it notes that the numerical value of אז in the phrase ישנתי אז ינוח לי is eight. It does not, however, present eight hours as an inflexible rule, concluding that the appropriate amount depends upon the individual.<ref name="BaerHetevSleep" /> ''Yalkut Yosef'' states, as a general health guideline, that a person should not ordinarily sleep more than eight hours or fewer than six.<ref>Yosef Y. ''Yalkut Yosef''. 5764 ed. Vol 1. p 64.</ref> Accordingly, the six-to-eight-hour range is best presented as the guidance of ''Yalkut Yosef'', rather than as a uniform position shared by all the authorities cited above.

==Sleeping Alone in a Room==
# One should not sleep alone in a room at night. However, if there are others in the same house sleeping in other rooms, one should leave the room door ajar at night (unless a man is sleeping alone in a room and the only other person in the house is a women in which case it is forbidden to leave the door open because of [[Yichud]].) <Ref> Kitzur Shulchan Aruch 71:2 disagrees and writes one should not sleep alone in a room. Mishna Brurah 239:9 states one should not sleep alone in a room at night. However, Shaar HaTziyun 239:17 writes when there are others in the house it can be made permissible by leaving the door ajar. Yalkut Yosef ([[Brachot]] pg 669, Sherit Yosef vol 3 pg 369) also holds that it is forbidden. He however writes if one has no other option than to sleep alone in the room, one should at least leave a light on in the room. Rav Mordechai Eliyahu (comments to Kitzur Shulchan Aruch 71:2) agrees.</ref>
# Some hold that it is enough to have the door closed and unlocked. <Ref> Piskei Teshuvot 239:6, BeYitzchak Yikra of Rav Neventzal 239:6 </ref>

==Sleeping in Shul or Bet Midrash==
See [[Respecting the sanctity of the Shul]].

==Correct Position to Sleep In==
# One should sleep on one’s side and not face up or down. <Ref> Shulchan Aruch OC 63:1. Shulchan Aruch Even Haezer 23:3 says that it is prohibited to sleep on one's back, but leaves out the prohibition to sleep on one's stomach. Mishna Brurah 239:6 says that it is a severe prohibition to sleep on one's back or stomach and one should sleep on one's side. Shalmat Chaim 224 states that the correct position to sleep in should be reinforced with children at the age of nine. </ref>
# According to Ashkenazim, a person should place his bed north south and not east west.<ref>Shulchan Aruch O.C. 3:6, Mishna Brurah 3:11. Even though the Zohar might say otherwise, Mishna Brurah quotes the Gra that even the Zohar means to say like the Gemara. Segulot Rabotenu (p. 240) quotes Rav Chaim Kanievsky (Daat Noteh 1:251) that since the interpretation in the Zohar is unclear a person should follow the Gemara.</ref> According to Sephardim, one may place one's bed in any direction that one wants, however if possible it is preferable to situate the head of the bed in the east and the foot of the bed in the west.<ref> Shulchan Aruch 3:6 writes that one should arrange one's bed so that one's feet are towards the south and head towards the north. However, Kaf HaChaim 3:16 cites the opinion of the zohar that one's feet should be in the west direction and head towards the east. Kaf HaChaim sides with the opinion of the zohar though he adds that either opinion is acceptable. Similarly, Or Letzion (vol 2 chap 1:1) writes that one may place one's bed in any direction but it is preferable to follow the zohar. [http://shut.moreshet.co.il/shut2.asp?id=20043 Moreshet.co.il] cites Rav Mordechai Eliyahu in Darkei Tahara as accepting both views. [http://www.ykr.org.il/modules/Ask/answer/5656 ykr.org] also favors the opinion of the zohar.</ref>
# One should not sleep with one’s head or feet directly facing the door "in a position that it looks like one was about to be taken out of the room".<ref> Halachically Speaking (vol 3, article 1, pg 2) quoting Rav Yisrael Belsky </ref>
# There is no source anywhere in halachic literature for the custom not to sleep facing the door, therefore if one doesn't have this custom he does not have to adopt it.<ref> https://outorah.org/p/49936/ </ref>

==Clothes to Wear to Sleep==
# There is a custom to sleep with one’s Yarmalka on one’s head. See also [[Kippah#Wearing_a_Kippah_to_sleep]]. <Ref>Mishna Brurah 2:11 </ref>
# There is a custom to sleep with one’s [[Tzitzit]] ([[Tallit]] katan). See the [[Tzitzit#cite_ref-21|Tzizit]] page.<ref>Mishna Brurah 21:15 </ref>
# The minhag is to allow sleeping in one’s regular daytime clothes. <Ref> Halachically Speaking (vol 3, article 1, pg 5) </ref> However, one should remove one's shoes when going to sleep.<ref> [http://www.dailyhalacha.com/m/halacha.aspx?id=2187 Rabbi Eli Mansour] on dailyhalacha.com, Ben Ish Chai Parashat Pinchas: Halacha 16, Kaf Hachaim YD 116:211 </ref> There is a discussion if the same applies to a short nap.<ref> see [http://www.dailyhalacha.com/m/halacha.aspx?id=2187 Rabbi Eli Mansour] on dailyhalacha.com </ref>

==Sleeping during the Day==
# A person should refrain from [[sleeping during the day]] more than “Shitin Nishmei” which some explain as being more than 3 minutes, others say it is half hour, and yet others maintain it is 3 hours. Therefore, a person should be careful not to sleep during the day unless sleeping will result in one afterwards serving Hashem more effectively. <Ref> S”A 4:16 writes that a person should not sleep more than Shitin Nishmei. The Rama limits this stringency to the daytime. Halachically Speaking (vol 3, article 1, pg 4) writes that there are some lenient opinions about [[sleeping during the day]] but the general consensus is that one should not sleep during the day unless one needs to do so to serve Hashem more effectively. Beiur Halacha 4:16 s.v. David quotes three opinions on the length of Shitin Nishmei; some say it is more than 3 minutes, some say a half hour, and some say 3 hours. Mishna Brurah 4:36 concludes with a quote from the Machasit HaShekel that [[sleeping during the day]] depends on each person’s individual needs to be able to serve Hashem in the most effective way possible. (The Beiur Halacha 4:16 s.v. David reaches a similar conclusion). Piskei Teshuvot 231:1 writes that the Halacha follows the opinion that Shitin Nishmei is slightly longer than a half hour. </ref>
# On [[Shabbat]] it is permitted to sleep during the day.<ref>Mishna Brurah 4:36 </ref> However, one should not sleep too much because it will take away from one's time to learn Torah on [[Shabbat]].<ref>Mishna Brurah 290:3 </ref>
# One who stays up all night to learn Torah may sleep during the day as is the custom on [[Shavuot]] morning.<ref>Halachically Speaking (vol 3, article 1, pg 4) </ref>
# A person who sleeps during the day for longer than Shitin Nishmei should wash their hands without a bracha. <Ref>S”A 4:15 writes that there is a doubt whether one who sleeps during the day should wash their hands with a bracha or not and so the Rama concludes that one should wash without a bracha. Mishna Brurah 4:34 writes that this only applies if one sleeps more than Shitin Nishmei. </ref>
# No bracha of [[HaMapil]] or "Veyahi Noam" is said before going to sleep during the day and no "Elokei Nishama" is said upon [[waking up]]. <Ref>Mishna Brurah 231:2, Piskei Teshuvot 231:1 </ref>

==Placing Items under a Bed==
# One may not place food even if it is covered<Ref>Shach 116:4, Pri Chadash 116:6 based on Gemara Pesachim 112a and Bava Batra 58a</ref> under a bed because there is a concern that ruach raah coming upon it.<ref>Gemara Pesachim 112a, Shulchan Aruch YD 116:5</ref> This applies to raw or cooked food and even water.<Ref>Pitchei Teshuva 116:5 citing the Binat Adam 63</ref>
# If one already put food under a bed some poskim hold that the food may be eaten, while others say that it should be thrown out.<ref>Pitchei Teshuva 116:4 citing the Shvut Yakov 2:105 writes that after the fact if the food was under the bed it is still permissible to eat it. However, the Binat Adam 63 quotes the Gra as holding that one should throw away the food. Rav Ovadia Yosef in Yabia Omer YD 1:9 concludes that if there's a large loss the food doesn't have to be thrown out and if no one slept on the bed when the food was there it is permitted after the fact even if it isn't a large loss.</ref>
# Some say that this ruach raah only applies to food that was under a bed when someone was sleeping on it, but others disagree.<ref>Torat Chaim Bava Batra 58b writes that the ruach raah is a result of the tumah that descends upon a person who is sleeping, which is akin to death, and transfers to anything under him. However, the Darkei Teshuva 116:38 quotes the Or Yitzchak 14 who writes that this applies even to food under a bed that no one slept in. See Pri Hasadeh 5.</ref>
# There is a discussion if this concern also applies to a bed of a non-Jew.<ref>The Darkei Teshuva 116:39 cites a discussion about food under a bed of a non-Jew. The Degel Efraim 28 holds that there is ruach raah. The Teshurat Shay 2:116 writes that there's no concern of ruach raah under a bed of a non-Jew.</ref>
# Some say that there is no concern of placing food underneath one's pillow.<ref>Darkei Teshuva 116:37 quotes the Mizmor Ldovid who holds that there's no concern of ruach raah under one's pillow.</ref>
# There is no concern of ruach raah on utensils other than food.<ref>Darkei Teshuva 116:36 quoting the Or Yitzchak 14</ref>
==Related Pages==
* [[Bedtime Shema]]

==Sources==
<References/>
[[Category:Morning Routine]]
[[Category:Orach Chaim]]

Halachot of Sleep

2026-10-26T23:04:27Z

J e f t: /* Time to Go to Sleep */ Grammar fixes

[[Image:Sleep.jpg|200px|right]]
The Torah attributes significance to all of a person's daily actions<ref>Mishlei 3:6</ref> and there are halachic guidelines on how a Jew should conduct himself from the time he wakes up until he goes to sleep.<ref>Rashi (Bamidbar 23:24) writes that when a Jew wakes up he should wake up like a lion in order to perform mitzvot with alacrity. This idea is also found in Shulchan Aruch 1:1. Additionally, Rashi continues, before going to sleep a Jew makes sure to say Shema and entrusts their soul to Hashem. </ref> See a closely related topic [[Bedtime Shema]] for the halachos regarding saying Shema before going to sleep.

==Time to Go to Sleep==
# According to the Zohar, for spiritual and health reasons, it is proper to sleep at the beginning of the night and to learn Torah during the second half of the night. However, the Talmud Bavli and Rambam hold that it is healthy to sleep at the end of the night until Amud HaShachar.<ref> [[Brachot]] 3b relates the story of King David, who slept in the first half of the night to then wake up and learn after [[Chatzot]]. This practice of sleeping at the beginning of the night is praised in a few places in the Zohar (Noach 72a, Toldot 136c, Beshalach 46a, Vayahakel 185b, Vayikra 13a). So writes the Sh"t Arugot Bosem O"C 1 that the learning at night should be done primarily after [[Chatzot]]. However, Sh"t Chatam Sofer 31 (Jerusalem 5733 edition) writes that the majority practice is to learn in the first half of the night and to sleep after [[Chatzot]]. Rav Ovadyah in Sh"t Yabia Omer Y"D 7:20(2) supports this from the Gemara Yoma 22a (and others) that it is preferable to stay up late learning rather than go to sleep early and subsequently wake up early. This is codified in Yalkut Yosef (edition 5764, vol 1, pg 75). [Halacha Brurah (Birur Halacha 1:1) writes that Rav Ovadyah's practice was to learn until after [[Chatzot]] and then sleep until morning.] Halacha Brurah (Birur Halacha 1:1), quoting the Zohar (Vayakel 195b) and Rambam (Deot 4:4), writes that regardless of which method one chooses, it is proper to be awake at [[Chatzot]] to learn Torah. [Machazik Bracha 1:1 wonders why the Shulchan Aruch left this Halacha out of his work, since it leads people to be lax in this law.] </ref>
# If one will fall asleep during [[prayer]] due to the fact that one woke up too early, one can sleep later but should be careful not to miss [[prayer]] with a [[minyan]].<ref> Eliyah Rabba 1:2, Pri Megadim, (quoted by Pitchei Teshuva 1:1), Halacha Brurah 1:1 </ref>

==Duration of Sleep==
# One is not meant to sleep longer than 8 hours or less than 6 hours, one may vary within those parameters according to one's needs.<ref> Some sources suggest that one should sleep 8 hours such as the Rambam (Deot 4:4) and Orchot Rabbeinu (1 pg 189, biography of the Steipler). Some quote Mishna Brurah 1:9 to argue that one should sleep as much as one needs. If one however carefully reads the whole sentence there, one will see that the Mishna Brurah is speaking about someone who is weak and afraid that, should they not get enough sleep it will result in them falling asleep during [[davening]]. Baer Heitev 1:6 says the correct amount of sleep is a subjective measure and some people may need more than others. Yalkut Yosef (edition 5764, vol 1 pg 64) writes that it is unhealthy to sleep more than 8 or less than 6 hours. Aruch HaShulchan says that some learn from the pasuk "Yashanti Az Yanuach Li" that one should sleep 8 hours because the gematria of "Az" is 8, yet others maintain since the gematria (mispar katan) of "Li" is 4 one should sleep 4 hours, but concludes that it all depends on the health and age of the person. </ref>

==Sleeping Alone in a Room==
# One should not sleep alone in a room at night. However, if there are others in the same house sleeping in other rooms, one should leave the room door ajar at night (unless a man is sleeping alone in a room and the only other person in the house is a women in which case it is forbidden to leave the door open because of [[Yichud]].) <Ref> Kitzur Shulchan Aruch 71:2 disagrees and writes one should not sleep alone in a room. Mishna Brurah 239:9 states one should not sleep alone in a room at night. However, Shaar HaTziyun 239:17 writes when there are others in the house it can be made permissible by leaving the door ajar. Yalkut Yosef ([[Brachot]] pg 669, Sherit Yosef vol 3 pg 369) also holds that it is forbidden. He however writes if one has no other option than to sleep alone in the room, one should at least leave a light on in the room. Rav Mordechai Eliyahu (comments to Kitzur Shulchan Aruch 71:2) agrees.</ref>
# Some hold that it is enough to have the door closed and unlocked. <Ref> Piskei Teshuvot 239:6, BeYitzchak Yikra of Rav Neventzal 239:6 </ref>

==Sleeping in Shul or Bet Midrash==
See [[Respecting the sanctity of the Shul]].

==Correct Position to Sleep In==
# One should sleep on one’s side and not face up or down. <Ref> Shulchan Aruch OC 63:1. Shulchan Aruch Even Haezer 23:3 says that it is prohibited to sleep on one's back, but leaves out the prohibition to sleep on one's stomach. Mishna Brurah 239:6 says that it is a severe prohibition to sleep on one's back or stomach and one should sleep on one's side. Shalmat Chaim 224 states that the correct position to sleep in should be reinforced with children at the age of nine. </ref>
# According to Ashkenazim, a person should place his bed north south and not east west.<ref>Shulchan Aruch O.C. 3:6, Mishna Brurah 3:11. Even though the Zohar might say otherwise, Mishna Brurah quotes the Gra that even the Zohar means to say like the Gemara. Segulot Rabotenu (p. 240) quotes Rav Chaim Kanievsky (Daat Noteh 1:251) that since the interpretation in the Zohar is unclear a person should follow the Gemara.</ref> According to Sephardim, one may place one's bed in any direction that one wants, however if possible it is preferable to situate the head of the bed in the east and the foot of the bed in the west.<ref> Shulchan Aruch 3:6 writes that one should arrange one's bed so that one's feet are towards the south and head towards the north. However, Kaf HaChaim 3:16 cites the opinion of the zohar that one's feet should be in the west direction and head towards the east. Kaf HaChaim sides with the opinion of the zohar though he adds that either opinion is acceptable. Similarly, Or Letzion (vol 2 chap 1:1) writes that one may place one's bed in any direction but it is preferable to follow the zohar. [http://shut.moreshet.co.il/shut2.asp?id=20043 Moreshet.co.il] cites Rav Mordechai Eliyahu in Darkei Tahara as accepting both views. [http://www.ykr.org.il/modules/Ask/answer/5656 ykr.org] also favors the opinion of the zohar.</ref>
# One should not sleep with one’s head or feet directly facing the door "in a position that it looks like one was about to be taken out of the room".<ref> Halachically Speaking (vol 3, article 1, pg 2) quoting Rav Yisrael Belsky </ref>
# There is no source anywhere in halachic literature for the custom not to sleep facing the door, therefore if one doesn't have this custom he does not have to adopt it.<ref> https://outorah.org/p/49936/ </ref>

==Clothes to Wear to Sleep==
# There is a custom to sleep with one’s Yarmalka on one’s head. See also [[Kippah#Wearing_a_Kippah_to_sleep]]. <Ref>Mishna Brurah 2:11 </ref>
# There is a custom to sleep with one’s [[Tzitzit]] ([[Tallit]] katan). See the [[Tzitzit#cite_ref-21|Tzizit]] page.<ref>Mishna Brurah 21:15 </ref>
# The minhag is to allow sleeping in one’s regular daytime clothes. <Ref> Halachically Speaking (vol 3, article 1, pg 5) </ref> However, one should remove one's shoes when going to sleep.<ref> [http://www.dailyhalacha.com/m/halacha.aspx?id=2187 Rabbi Eli Mansour] on dailyhalacha.com, Ben Ish Chai Parashat Pinchas: Halacha 16, Kaf Hachaim YD 116:211 </ref> There is a discussion if the same applies to a short nap.<ref> see [http://www.dailyhalacha.com/m/halacha.aspx?id=2187 Rabbi Eli Mansour] on dailyhalacha.com </ref>

==Sleeping during the Day==
# A person should refrain from [[sleeping during the day]] more than “Shitin Nishmei” which some explain as being more than 3 minutes, others say it is half hour, and yet others maintain it is 3 hours. Therefore, a person should be careful not to sleep during the day unless sleeping will result in one afterwards serving Hashem more effectively. <Ref> S”A 4:16 writes that a person should not sleep more than Shitin Nishmei. The Rama limits this stringency to the daytime. Halachically Speaking (vol 3, article 1, pg 4) writes that there are some lenient opinions about [[sleeping during the day]] but the general consensus is that one should not sleep during the day unless one needs to do so to serve Hashem more effectively. Beiur Halacha 4:16 s.v. David quotes three opinions on the length of Shitin Nishmei; some say it is more than 3 minutes, some say a half hour, and some say 3 hours. Mishna Brurah 4:36 concludes with a quote from the Machasit HaShekel that [[sleeping during the day]] depends on each person’s individual needs to be able to serve Hashem in the most effective way possible. (The Beiur Halacha 4:16 s.v. David reaches a similar conclusion). Piskei Teshuvot 231:1 writes that the Halacha follows the opinion that Shitin Nishmei is slightly longer than a half hour. </ref>
# On [[Shabbat]] it is permitted to sleep during the day.<ref>Mishna Brurah 4:36 </ref> However, one should not sleep too much because it will take away from one's time to learn Torah on [[Shabbat]].<ref>Mishna Brurah 290:3 </ref>
# One who stays up all night to learn Torah may sleep during the day as is the custom on [[Shavuot]] morning.<ref>Halachically Speaking (vol 3, article 1, pg 4) </ref>
# A person who sleeps during the day for longer than Shitin Nishmei should wash their hands without a bracha. <Ref>S”A 4:15 writes that there is a doubt whether one who sleeps during the day should wash their hands with a bracha or not and so the Rama concludes that one should wash without a bracha. Mishna Brurah 4:34 writes that this only applies if one sleeps more than Shitin Nishmei. </ref>
# No bracha of [[HaMapil]] or "Veyahi Noam" is said before going to sleep during the day and no "Elokei Nishama" is said upon [[waking up]]. <Ref>Mishna Brurah 231:2, Piskei Teshuvot 231:1 </ref>

==Placing Items under a Bed==
# One may not place food even if it is covered<Ref>Shach 116:4, Pri Chadash 116:6 based on Gemara Pesachim 112a and Bava Batra 58a</ref> under a bed because there is a concern that ruach raah coming upon it.<ref>Gemara Pesachim 112a, Shulchan Aruch YD 116:5</ref> This applies to raw or cooked food and even water.<Ref>Pitchei Teshuva 116:5 citing the Binat Adam 63</ref>
# If one already put food under a bed some poskim hold that the food may be eaten, while others say that it should be thrown out.<ref>Pitchei Teshuva 116:4 citing the Shvut Yakov 2:105 writes that after the fact if the food was under the bed it is still permissible to eat it. However, the Binat Adam 63 quotes the Gra as holding that one should throw away the food. Rav Ovadia Yosef in Yabia Omer YD 1:9 concludes that if there's a large loss the food doesn't have to be thrown out and if no one slept on the bed when the food was there it is permitted after the fact even if it isn't a large loss.</ref>
# Some say that this ruach raah only applies to food that was under a bed when someone was sleeping on it, but others disagree.<ref>Torat Chaim Bava Batra 58b writes that the ruach raah is a result of the tumah that descends upon a person who is sleeping, which is akin to death, and transfers to anything under him. However, the Darkei Teshuva 116:38 quotes the Or Yitzchak 14 who writes that this applies even to food under a bed that no one slept in. See Pri Hasadeh 5.</ref>
# There is a discussion if this concern also applies to a bed of a non-Jew.<ref>The Darkei Teshuva 116:39 cites a discussion about food under a bed of a non-Jew. The Degel Efraim 28 holds that there is ruach raah. The Teshurat Shay 2:116 writes that there's no concern of ruach raah under a bed of a non-Jew.</ref>
# Some say that there is no concern of placing food underneath one's pillow.<ref>Darkei Teshuva 116:37 quotes the Mizmor Ldovid who holds that there's no concern of ruach raah under one's pillow.</ref>
# There is no concern of ruach raah on utensils other than food.<ref>Darkei Teshuva 116:36 quoting the Or Yitzchak 14</ref>
==Related Pages==
* [[Bedtime Shema]]

==Sources==
<References/>
[[Category:Morning Routine]]
[[Category:Orach Chaim]]

Mitzvah to Daven

2026-10-26T13:38:31Z

J e f t: /* General Obligation */ Improved wording and clarity. Replaced gendered pronouns. Correct grammar.

[[Image:Prayer.jpg‎ | 200px | link=Prayer | right]]
==General Obligation==
Some early authorities consider the mitzvah to pray a biblical commandment based on , “and to serve Him with all your heart.”<ref>Deuteronomy 11:13. The Hebrew phrase is “וּלְעָבְדוֹ בְּכָל־לְבַבְכֶם” (literally, “and to serve Him with all your heart”).</ref> Chazal interpret this verse as referring to “service of the heart,”<ref>Ta'anit 2a. The word וּלְעָבְדוֹ means “and to serve Him” and, in this interpretation, connotes worship through prayer.</ref> thereby understanding service of God as including prayer. ''Tefillah'' is accordingly listed as the fifth positive commandment in the [[Rambam]]’s ''Book of the Commandments''.<ref>Rambam, Hilchot Tefillah 1:1; ''Sefer HaMitzvot'', positive commandment 5.</ref> However, many early authorities maintain that the general obligation to pray is rabbinic and that prayer is a biblical obligation only in times of distress.<ref>[[Ramban]]’s glosses on the Rambam’s ''Sefer HaMitzvot'', positive commandment 5; ''Mishna Berura'' 106:4. The Hebrew phrase בְּעֵת צָרָה means “in a time of distress.”</ref> Additionally, according to ''Sh"t Rivivot Ephraim'', one who lengthens one’s [[prayers]] will merit a longer life.<ref>Sh"t Rivivot Ephraim 1:50:7 says that although says this in reference to the ''Amidah'', it is true for all prayer.</ref>

==Doctors==

#If a doctor is involved with healing a patient and there's an urgent need he shouldn't interrupt to say Shema or Shemona Esrei. However, if he can take a brief break and his involvement isn't critical for that time then he should do so in order to say Shema and Shemona Esrei.<ref>Nishmat Avraham 38:6. Dirshu 93:8 also cites Chut Shani Chol Hamoed v. 1 p. 328 as agreeing.</ref>
#For example, someone who is a doctor healing a Jewish patient and missed the entire period of a Tefillah from the beginning to the end of the time period, since he was dealing with a mitzvah he doesn't need to recite Tashlumin afterwards.<ref>Rav Shlomo Zalman Auerbach cited in Nishmat Avraham 38:6 writes that someone who is healing a Jewish patient is doing a mitzvah and as such he is exempt from Tefillah and if he's involved with that mitzvah from the beginning of the time of the Tefillah to the end then he doesn't even need to recite Tashlumin in accordance with the Derisha YD 341:3. He also cites Rav Zilberstein who explains that even if he doesn't have intention for a mitzvah nonetheless he is practically doing the mitzvah of Hashavat Aveidah and as such the exemption applies.</ref>

==Women==
===Shemona Esrei===
#Women are obligated in reciting [[Shmoneh Esrei]] of [[Shacharit]] and [[Mincha]].<ref>S”A 106:1, Mishna Brurah 106:4. See also Sh”t Yechave Daat 3:7 who writes that women are obligated in one [[Shmoneh Esrei]] a day but if they say three a day it is praiseworthy. [[Tefillah]] KeHilchata (chapter 1 note 17) quotes Rav Ben Tzion Abba Shaul who says that women are obligated in all Tefillot except [[Arvit]]. </ref> It is proper for women to accept the yoke of heaven by saying at least the first pasuk of Shema. <ref>S”A and Rama 70:1, Mishna Brurah 70:5 </ref>
#Women are not obligated in [[Arvit]]. If one wants to say it one should specify that it is done Bli Neder (so that it is not binding after 3 times of performing it). <ref>Mishna Brurah 106:4, [[Tefillah]] KeHilchata 1:11. [http://www.yutorah.org/lectures/lecture.cfm/703731/Rabbi_Hershel_Schachter/Women_at_Prayer Rabbi Hershel Schachter] in a shiur on yutorah.org ("Women at [[Prayer]]", min 10-16) agrees and explains that women are not obligated to say [[Arvit]] since according to the gemara, [[Arvit]] is optional and although men have accepted it upon themselves to say [[Arvit]], making it an obligation for men, the minhag however does not include women and therefore [[Arvit]] is not an obligation for them. </ref>
#Many poskim hold that women are exempt from saying [[Mussaf]].<ref>Mishna Brurah 106:4 quotes the Tzlach (Brachot 26a s.v. VeShel Musafin) who says that women are exempt from [[Mussaf]], while the Magen Giborim disagrees. [http://www.yutorah.org/lectures/lecture.cfm/703731/Rabbi_Hershel_Schachter/Women_at_Prayer Rabbi Hershel Schachter] in a shiur on yutorah.org ("Women at [[Prayer]]", min 10-16) explains that the reason women are exempt, is that [[Mussaf]] is not about asking for mercy, which is the basis for women's obligation to pray (Gemara [[Brachot]] 20b). Additionally, [[Mussaf]] was instituted because of the [[korbanot]] Mussaf and women were not obligated in donating the Machasit HaShekel which was used for communal [[korbanot]] such as the Mussaf [[korbanot]]. </ref>
#A woman who is unable to say [[Shmoneh Esrei]] of [[Shacharit]] should at least say a short [[prayer]] which includes praise, a request, and a thanks of Hashem. <ref>[[Tefillah]] KeHilchata 1:10 based on Magen Avraham 106:2 </ref>
===Sequence of Importance===
#A woman who has limited time for [[Shacharit]] should say parts of [[Tefillah]] according to the order of importance: 1) [[Shmoneh Esrei]] 2) first pasuk of Shema and Emet VeYatsiv before [[Shmoneh Esrei]] 3) Baruch SheAmar, Ashrei, and Yishtabach, 4) Birchot HaShachar, 5) Birkat HaTorah, 6) Birchot [[Kriyat Shema]] and the entire Shema and 7) Pesukei Dezimra. <ref>[[Tefillah]] KeHilchata (chapter 1 note 21). </ref>
===Sephardim===
#According to the Sephardic minhag, women shouldn't recite the bracha of Baruch SheAmer, Yishtabach, or Birchot Kriyat Shema. <ref>Yalkut Yosef (Dinim L'isha V'lbat 8:1-2). [[Tefillah]] KeHilchata (chapter 1 note 21) quotes Rav Ben Tzion Abba Shaul as saying that women may say Pesukei Dezimra and brachot of [[Kriyat Shema]] with [[Shem UMalchut]] and Sh”t Yabia Omer 2:6 holds that these [[brachot]] should be made without [[Shem UMalchut]]. </ref>
#The minhag is that women don't say [[Tachanun]]. <ref>Piskei Teshuvot 131:1, [[Tefillah]] KeHilchata 15:5</ref>
#According to Sephardim, a woman who doesn't have time should at least say Birchot Hashachar, Birchot HaTorah, and Shemona Esrei. It is also proper for them to also say Shema. <ref>Yalkut Yosef (Otzar Dinim Lisha Velebat p. 68, 77, 104)</ref>
===Minyan===
# Women are exempt from davening with a minyan.<ref>Shvut Yakov 3:54, Yalkut Yosef 106:3, Leket Halachot 3:577 based on [https://www.hebrewbooks.org/pdfpager.aspx?req=1970&st=&pgnum=27 Teshuva M'ahava 2:229:10], Rav Shlomo Zalman Auerbach in Halichot Shlomo (Tefillah ch. 5 fnt. 4 p. 61), and Piskei Teshuvot 90:8. Piskei Teshuvot writes that women are exempt from tefillah btzibur. He quotes this from Shvut Yakov 3:54 and Teshuva Mahava 2:229. Though he adds that there is reward for women who do pray in shul with the tzibbur. [https://ph.yhb.org.il/03-20-02/ Rav Eliezer Melamed (Peninei Halacha ch. 20)] explains that since women aren't obligated in mitzvot that are time bound they are exempt from joining the minyan. (Another [https://www.yeshiva.org.il/midrash/3858 link here].) Even though Rav Yakov Ariel (Bohela Shel Torah v. 2 ch. 26 p. 100) wrote that women are obligated in davening in a minyan he later clarified what he meant. He explained ([https://www.toraland.org.il/%D7%A9%D7%90%D7%9C%D7%95%D7%AA-%D7%95%D7%AA%D7%A9%D7%95%D7%91%D7%95%D7%AA/%D7%90%D7%9E%D7%95%D7%A0%D7%94-%D7%95%D7%94%D7%9C%D7%9B%D7%94/%D7%AA%D7%A4%D7%99%D7%9C%D7%94/%D7%97%D7%99%D7%95%D7%91-%D7%A0%D7%A9%D7%99%D7%9D-%D7%91%D7%AA%D7%A4%D7%99%D7%9C%D7%94-%D7%91%D7%9E%D7%A0%D7%99%D7%99%D7%9F/ torahland.org.il]) that women are exempt but it is ideal for women to daven in a minyan. The fact that they are exempt is also evident in the fact that they can't join for the requisite quorum for a minyan (Tosfot Brachot 45b, Shulchan Aruch O.C. 55:1, Mishna Brurah 55:3, Ishei Yisrael 15:6, Tefillah Khilchata 8:27).</ref> Therefore, they shouldn't skip tefillot in order to catch up to the minyan.<ref>Rav Shlomo Zalman Auerbach in Halichot Shlomo (Tefillah ch. 5 fnt. 4 p. 61) holds that there's no obligation at all for a women to daven with a minyan and therefore she shouldn't skip to catch up with the minyan. Avnei Yishfeh Tehillah 16:6 quotes Rav Shlomo Zalman but also quotes Rav Elyashiv and Rav Shmuel Wosner who disagrees that women can skip pesukei dzimra in order to daven with a minyan since it enhances her davening. Mishna Achrona 70:12 quotes Rav Shlomo Zalman Auerbach (Halichot Shlomo 5:4) as saying that if women are late they shouldn't skip psukei dzimra in order to pray with the tzibbur because they aren't really obligated in tefillah btzibbur. However, he also quotes Rav Chaim Kanievsky (Ishei Yisrael ch. 12 fnt. 48) who says that they should skip in order to pray with the tzibbur. </ref>
# Regarding Kriyat Hatorah some say that women are obligated to listen to kriyat hatorah but the minhag is that women do not listen to kriyat hatorah.<ref>Magen Avraham 282:6, Mishna Brurah 282:13. Avnei Yishfeh Tehillah 16:6 explains that even the Magen Avraham who says that woman are obligated to listen to kriyat hatorah which needs a minyan that is only because it is part of a public reading that she understands and gains from as we find by hakel which includes women. However, davening Shemona Esrei with a congregation is something that since they can't form or contribute to the minyan, chazal never obligated to daven with a minyan.</ref>

==Children==
{{Children and Prayer}}

==Gentiles==

#Gentiles are not obligated in [[Tefillah]] but if they do pray they fulfill a mitzvah, and are considered to be like a person who is not commanded but volunteers to do so. <ref>Sh”t O.C. Igrot Moshe 2:25 writes that non-Jews are not obligated to pray to Hashem but if they do they fulfill a mitzvah and receive reward as someone who is not commanded but nonetheless, volunteers. See Sh"t HaRambam 148 who writes even regarding [[Brit Milah]] that non-Jews can volunteer to perform a mitzvah.</ref>

==Sources==
<references />
[[Category:Prayer]]