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Halachot of Sleep: Difference between revisions
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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 | 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== | ==Time to Go to Sleep== | ||
# According to the Zohar, for spiritual and health reasons, it is proper to sleep in 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 in 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 sleep in 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 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> | # According to the Zohar, for spiritual and health reasons, it is proper to sleep in 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 in 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 sleep in 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 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> | ||
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==Correct Position to Sleep In== | ==Correct Position to Sleep In== | ||
# One should sleep on one’s side and not face up or down. <Ref> | # 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> | ||
# 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 | # 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> | # 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> | ||
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# 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> | # 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== | ==Related Pages== | ||
* [[Bedtime Shema]] | * [[Bedtime Shema]] | ||
