Halachot of Sleep - Revision history

J e f t: /* Time to Go to Sleep */ Added Hebrew translation, transliteration, and literal translation. Also, improved wording of the final sentence.

2026-10-30T19:07:15Z

Time to Go to Sleep: Added Hebrew translation, transliteration, and literal translation. Also, improved wording of the final sentence.

← Older revision		Revision as of 19:07, 30 October 2026
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	==Time to Go to Sleep==		==Time to Go to Sleep==
	* Several passages in the Zohar praise sleeping during the first part of the night and arising after [[Chatzot\|chatzot]] (Hebrew: חֲצוֹת; ''ḥaṣot''; lit., 'midnight') to study Torah.<ref>''Zohar'', Noach 72a; Toldot 136c; Beshalach 46a; Vayakhel 185b; Vayikra 13a</ref> Rabbi Moshe Greenwald similarly writes that nighttime Torah study should take place primarily after ''chatzot''.<ref>Rabbi Moshe Greenwald, ''Arugot HaBosem'', Orach Chaim, responsum 1</ref> The Babylonian Talmud, in tractate Berakhot 3b, records several accounts of King David's nighttime schedule. Rabbi Oshaya, citing Rabbi Acha, reports that David said, "Midnight never passed me in sleep." Rabbi Zeira explains that “until midnight, David would doze like a horse; from that point onward, he would strengthen himself like a lion.” Rav Ashi offers a different account: David studied Torah until midnight and recited songs and praises afterward.<ref name="BT-Berakhot-3b">Babylonian Talmud, Berakhot 3b, [https://www.sefaria.org/Berakhot.3b Sefaria]</ref> Rabbi Zeira uses the term ''mitnamnem'', which denotes dozing or light sleep rather than ordinary sustained sleep. A separate Talmudic passage explains that the priests originally assumed that people would not come to the Temple during the night because they would be overcome by sleep. When the Talmud in Yoma 22a asks why priests nevertheless came for the nighttime arrangement of sacrifices, it answers anonymously, "Remaining awake is different from rising after sleeping." This indicates that continuing to remain awake may be easier than going to sleep and awakening later.<ref name="BT-Yoma-22a">Babylonian Talmud, Yoma 22a, [https://www.sefaria.org/Yoma.22a Sefaria]: “שאני מיגנא ממיקם.” Rav Ashi's subsequent statement concerns the chronology of the Temple enactments, not the distinction between remaining awake and awakening after sleep.</ref>		* Several passages in the Zohar praise sleeping during the first part of the night and arising after [[Chatzot\|chatzot]] (Hebrew: חֲצוֹת; ''ḥaṣot''; lit., 'midnight') to study Torah.<ref>''Zohar'', Noach 72a; Toldot 136c; Beshalach 46a; Vayakhel 185b; Vayikra 13a</ref> Rabbi Moshe Greenwald similarly writes that nighttime Torah study should take place primarily after ''chatzot''.<ref>Rabbi Moshe Greenwald, ''Arugot HaBosem'', Orach Chaim, responsum 1</ref> The Babylonian Talmud, in tractate Berakhot 3b, records several accounts of King David's nighttime schedule. Rabbi Oshaya, citing Rabbi Acha, reports that David said, "Midnight never passed me in sleep." Rabbi Zeira explains that “until midnight, David would doze like a horse; from that point onward, he would strengthen himself like a lion.” Rav Ashi offers a different account: David studied Torah until midnight and recited songs and praises afterward.<ref name="BT-Berakhot-3b">Babylonian Talmud, Berakhot 3b, [https://www.sefaria.org/Berakhot.3b Sefaria]</ref> Rabbi Zeira uses the term ''mitnamnem'' (Hebrew: מִתְנַמְנֵם; translit., ''mitnamnēm''; lit., 'dozing' or 'nodding off'), which denotes dozing or light sleep rather than ordinary sustained sleep. A separate Talmudic passage explains that the priests originally assumed that people would not come to the Temple during the night because they would be overcome by sleep. When the Talmud in Yoma 22a asks why priests nevertheless came for the nighttime arrangement of sacrifices, it answers anonymously, "Remaining awake is different from rising after sleeping." This indicates that continuing to remain awake may be easier than going to sleep and awakening later.<ref name="BT-Yoma-22a">Babylonian Talmud, Yoma 22a, [https://www.sefaria.org/Yoma.22a Sefaria]: “שאני מיגנא ממיקם.” Rav Ashi's subsequent statement concerns the chronology of the Temple enactments, not the distinction between remaining awake and awakening after sleep.</ref>

	* Writing about physical health, Maimonides (also known as the Rambam) recommends approximately eight hours of sleep toward the end of the night, arranged so that a person rises shortly before sunrise.<ref name="Maimonides-Deot-4-4">Maimonides, ''Mishneh Torah'', Human Dispositions 4:4, [https://www.sefaria.org/Mishneh/_Torah%2C/_Human/_Dispositions.4.4 Sefaria]</ref> Rabbi Moses Sofer (also known as the Chatam Sofer) observes that most Torah scholars customarily studied during the first part of the night and slept after ''chatzot''.<ref>Rabbi Moses Sofer, ''Kovetz Teshuvot Chatam Sofer'', responsum 31 (Jerusalem, 5733). The observation appears in a responsum discussing the custom of refraining from Torah study during the first part of Nittel night and describes prevalent practice rather than establishing an independent universal rule.</ref> Rabbi Ovadia Yosef likewise supports studying late and sleeping afterward, citing the Talmudic observation that remaining awake is easier than rising after one has gone to sleep.<ref>Rabbi Ovadia Yosef, ''Yabia Omer'', Yoreh De'ah 7:20, sec. 2, citing Babylonian Talmud, Yoma 22a, [https://www.sefaria.org/Yoma.22a Sefaria]</ref><ref>Rabbi Yitzchak Yosef, ''Yalkut Yosef'', 5764 ed., vol. 1, p. 75.</ref> Rabbi David Yosef reports that his father, Rabbi Ovadia Yosef, would study until after ''chatzot'' and then sleep until morning.<ref>Rabbi David Yosef, ''Halacha Berurah'', Birur Halacha 1:1.</ref> Rabbi David Yosef adds that, whichever schedule a person follows, it is proper to be awake at ''chatzot'' to study Torah.<ref>Rabbi David Yosef, ''Halacha Berurah'', Birur Halacha 1:1, citing ''Zohar'', Vayakhel 195b, and Maimonides, ''Mishneh Torah'', Human Dispositions 4:4, [https://www.sefaria.org/Mishneh/_Torah%2C/_Human/_Dispositions.4.4 Sefaria]</ref> Rabbi Chaim Joseph David Azulai (also known as the Chida) questions why Rabbi Joseph Karo omitted this practice from the ''Shulchan Aruch''.<ref>Rabbi Chaim Joseph David Azulai, ''Machazik Beracha'', Orach Chaim 1:1.</ref> Rabbi Chaim Mordechai Margoliot also discusses the practice of arranging one's sleep in order to rise before daylight, citing Rabbi Moses Zacuto's recommendation to sleep during the first part of the night and rise at least half an hour before daylight.<ref>Rabbi Chaim Mordechai Margoliot, ''Sha'arei Teshuvah'' on ''Shulchan Aruch'', Orach Chaim 1:1, [https://www.sefaria.org/Sha'arei/_Teshuvah/_on/_Shulchan/_Arukh%2C/_Orach/_Chayim.1.1 Sefaria].</ref>		* Writing about physical health, Maimonides (also known as the Rambam) recommends approximately eight hours of sleep toward the end of the night, arranged so that a person rises shortly before sunrise.<ref name="Maimonides-Deot-4-4">Maimonides, ''Mishneh Torah'', Human Dispositions 4:4, [https://www.sefaria.org/Mishneh/_Torah%2C/_Human/_Dispositions.4.4 Sefaria]</ref> Rabbi Moses Sofer (also known as the Chatam Sofer) observes that most Torah scholars customarily studied during the first part of the night and slept after ''chatzot''.<ref>Rabbi Moses Sofer, ''Kovetz Teshuvot Chatam Sofer'', responsum 31 (Jerusalem, 5733). The observation appears in a responsum discussing the custom of refraining from Torah study during the first part of Nittel night and describes prevalent practice rather than establishing an independent universal rule.</ref> Rabbi Ovadia Yosef likewise supports studying late and sleeping afterward, citing the Talmudic observation that remaining awake is easier than rising after one has gone to sleep.<ref>Rabbi Ovadia Yosef, ''Yabia Omer'', Yoreh De'ah 7:20, sec. 2, citing Babylonian Talmud, Yoma 22a, [https://www.sefaria.org/Yoma.22a Sefaria]</ref><ref>Rabbi Yitzchak Yosef, ''Yalkut Yosef'', 5764 ed., vol. 1, p. 75.</ref> Rabbi David Yosef reports that his father, Rabbi Ovadia Yosef, would study until after ''chatzot'' and then sleep until morning.<ref>Rabbi David Yosef, ''Halacha Berurah'', Birur Halacha 1:1.</ref> Rabbi David Yosef adds that, whichever schedule a person follows, it is proper to be awake at ''chatzot'' to study Torah.<ref>Rabbi David Yosef, ''Halacha Berurah'', Birur Halacha 1:1, citing ''Zohar'', Vayakhel 195b, and Maimonides, ''Mishneh Torah'', Human Dispositions 4:4, [https://www.sefaria.org/Mishneh/_Torah%2C/_Human/_Dispositions.4.4 Sefaria]</ref> Rabbi Chaim Joseph David Azulai (also known as the Chida) questions why Rabbi Joseph Karo omitted this practice from the ''Shulchan Aruch''.<ref>Rabbi Chaim Joseph David Azulai, ''Machazik Beracha'', Orach Chaim 1:1.</ref> Rabbi Chaim Mordechai Margoliot also discusses the practice of arranging one's sleep in order to rise before daylight, citing Rabbi Moses Zacuto's recommendation to sleep during the first part of the night and rise at least half an hour before daylight.<ref>Rabbi Chaim Mordechai Margoliot, ''Sha'arei Teshuvah'' on ''Shulchan Aruch'', Orach Chaim 1:1, [https://www.sefaria.org/Sha'arei/_Teshuvah/_on/_Shulchan/_Arukh%2C/_Orach/_Chayim.1.1 Sefaria].</ref>
	* A person whose early rising would cause excessive fatigue or interfere with proper concentration during [[prayer]] need not follow a schedule of rising at ''chatzot''. The person should arrange their sleep so ~~that~~ they can pray attentively and ~~should take care not to miss~~ communal prayer with a [[minyan]].<ref>Rabbi Elijah Spira, ''Eliyah Rabbah'' on ''Shulchan Aruch'', Orach Chaim 1:2, [https://www.sefaria.org/Eliyah/_Rabbah/_on/_Shulchan/_Arukh%2C/_Orach/_Chayim.1.2 Sefaria]; Rabbi David Yosef, ''Halacha Berurah'' 1:1. Compare Rabbi Chaim Mordechai Margoliot, ''Sha'arei Teshuvah'' on ''Shulchan Aruch'', Orach Chaim 1:1, [https://www.sefaria.org/Sha'arei/_Teshuvah/_on/_Shulchan/_Arukh%2C/_Orach/_Chayim.1.1 Sefaria]</ref>		* A person whose early rising would cause excessive fatigue or interfere with proper concentration during [[prayer]] need not follow a schedule of rising at ''chatzot''. The person should arrange their sleep so they can pray attentively and avoid missing communal prayer with a [[minyan]].<ref>Rabbi Elijah Spira, ''Eliyah Rabbah'' on ''Shulchan Aruch'', Orach Chaim 1:2, [https://www.sefaria.org/Eliyah/_Rabbah/_on/_Shulchan/_Arukh%2C/_Orach/_Chayim.1.2 Sefaria]; Rabbi David Yosef, ''Halacha Berurah'' 1:1. Compare Rabbi Chaim Mordechai Margoliot, ''Sha'arei Teshuvah'' on ''Shulchan Aruch'', Orach Chaim 1:1, [https://www.sefaria.org/Sha'arei/_Teshuvah/_on/_Shulchan/_Arukh%2C/_Orach/_Chayim.1.1 Sefaria]</ref>

	==Duration of Sleep==		==Duration of Sleep==

J e f t: /* Clothes to Wear to Sleep */ Already linked to it in the paragraph.

2026-10-29T13:21:36Z

Clothes to Wear to Sleep: Already linked to it in the paragraph.

← Older revision		Revision as of 13:21, 29 October 2026
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	==Clothes to Wear to Sleep==		==Clothes to Wear to Sleep==
	* Some Jews have the custom of wearing a [[Kippah#Wearing_a_Kippah_to_sleep\|''kippah'']] while sleeping.<ref name="Kagan-MB-2-11">Rabbi Yisrael Meir Kagan, ''Mishnah Berurah'' 2:11, [https://www.sefaria.org/Mishnah/_Berurah.2.11 Sefaria].</ref>		* Some Jews have the custom of wearing a [[Kippah#Wearing_a_Kippah_to_sleep\|''kippah'']] while sleeping.<ref name="Kagan-MB-2-11">Rabbi Yisrael Meir Kagan, ''Mishnah Berurah'' 2:11, [https://www.sefaria.org/Mishnah/_Berurah.2.11 Sefaria].</ref>
	* Some also have the custom of wearing ''[[Tzitzit\|tzitzit]]''—or a ''tallit katan''—while sleeping. The ''Mishnah Berurah'', citing the writings of Rabbi Isaac Luria (commonly known as the Arizal), records the kabbalistic practice of wearing one's ''[[tallit]]'' to bed.<ref name="Kagan-MB-21-15">Rabbi Yisrael Meir Kagan, ''Mishnah Berurah'' 21:15, [https://www.sefaria.org/Mishnah/_Berurah.21.15 Sefaria].</ref> ~~See also [[Tzitzit]].~~		* Some also have the custom of wearing ''[[Tzitzit\|tzitzit]]''—or a ''tallit katan''—while sleeping. The ''Mishnah Berurah'', citing the writings of Rabbi Isaac Luria (commonly known as the Arizal), records the kabbalistic practice of wearing one's ''[[tallit]]'' to bed.<ref name="Kagan-MB-21-15">Rabbi Yisrael Meir Kagan, ''Mishnah Berurah'' 21:15, [https://www.sefaria.org/Mishnah/_Berurah.21.15 Sefaria].</ref>
	* Although the ''Kitzur Shulchan Aruch'' instructs one to remove one's ordinary daytime clothing before sleeping, some authorities, such as Rabbi Moishe Lebovits—note that the common practice is to permit sleeping in such clothing.<ref name="Ganzfried-KSA-71-5">Rabbi Shlomo Ganzfried, ''Kitzur Shulchan Aruch'' 71:5, [https://www.sefaria.org/Kitzur/_Shulchan/_Arukh.71.5 Sefaria].</ref><ref>Moishe Dovid Lebovits, "Halachos Pertaining to Sleep," ''Halachically Speaking'' 3, no. 1, 5, [https://thehalacha.com/wp-content/uploads/Vol3Issue1.pdf online PDF], citing ''Shemiras Haguf V'hanefesh'' 1:345–46 regarding the common practice.</ref> One should, however, remove one's shoes before sleeping, recommends Rabbi Eli Mansour.<ref name="Mansour-Shoes">Rabbi Eli Mansour, "Removing One's Shoes Before Going to Sleep," ''Daily Halacha'', [https://www.dailyhalacha.com/Display.asp?ClipID=2187 accessed October 28, 2026], citing Rabbi Yosef Hayyim of Baghdad, ''Ben Ish Hai'', "second year", Pinchas 16</ref><ref>Rabbi Yaakov Chaim Sofer, ''Kaf HaChaim'', Yoreh De'ah 116:211</ref> It is uncertain whether this practice also applies to a short nap.<ref name="Mansour-Shoes" />		* Although the ''Kitzur Shulchan Aruch'' instructs one to remove one's ordinary daytime clothing before sleeping, some authorities, such as Rabbi Moishe Lebovits—note that the common practice is to permit sleeping in such clothing.<ref name="Ganzfried-KSA-71-5">Rabbi Shlomo Ganzfried, ''Kitzur Shulchan Aruch'' 71:5, [https://www.sefaria.org/Kitzur/_Shulchan/_Arukh.71.5 Sefaria].</ref><ref>Moishe Dovid Lebovits, "Halachos Pertaining to Sleep," ''Halachically Speaking'' 3, no. 1, 5, [https://thehalacha.com/wp-content/uploads/Vol3Issue1.pdf online PDF], citing ''Shemiras Haguf V'hanefesh'' 1:345–46 regarding the common practice.</ref> One should, however, remove one's shoes before sleeping, recommends Rabbi Eli Mansour.<ref name="Mansour-Shoes">Rabbi Eli Mansour, "Removing One's Shoes Before Going to Sleep," ''Daily Halacha'', [https://www.dailyhalacha.com/Display.asp?ClipID=2187 accessed October 28, 2026], citing Rabbi Yosef Hayyim of Baghdad, ''Ben Ish Hai'', "second year", Pinchas 16</ref><ref>Rabbi Yaakov Chaim Sofer, ''Kaf HaChaim'', Yoreh De'ah 116:211</ref> It is uncertain whether this practice also applies to a short nap.<ref name="Mansour-Shoes" />

J e f t: /* Sleeping Alone in a Room */ same with this

2026-10-29T13:03:37Z

Sleeping Alone in a Room: same with this

← Older revision		Revision as of 13:03, 29 October 2026
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	==Sleeping Alone in a Room==		==Sleeping Alone in a Room==
	# One should avoid sleeping alone in a room at night, recommends Rabbi Shlomo Ganzfried in the ''Kitzur Shulchan Aruch''.<ref name="Ganzfried-KSA-71-2">Rabbi Shlomo Ganzfried, ''Kitzur Shulchan Aruch'' 71:2, [https://www.sefaria.org/Kitzur/_Shulchan/_Arukh.71.2 Sefaria].</ref><ref name="Kagan-MB-239-9">Rabbi Yisrael Meir Kagan (Mishnah Berurah), ''Mishnah Berurah'' 239:9, [https://www.sefaria.org/Mishnah/_Berurah.239.9 Sefaria].</ref> When other people are sleeping elsewhere in the same house, some authorities permit a person to sleep alone in a room provided that the bedroom door is left ajar.<ref name="Kagan-SHT-239-17">Rabbi Yisrael Meir Kagan, ''Sha'ar HaTziyun'' 239:17</ref> This solution should not be used when leaving the door open would create a concern of [[Yichud\|''yichud'']] (Hebrew: יִחוּד; ''yiḥud''; lit., 'seclusion'), the halakhic prohibition against certain unrelated men and women being secluded together.		* One should avoid sleeping alone in a room at night, recommends Rabbi Shlomo Ganzfried in the ''Kitzur Shulchan Aruch''.<ref name="Ganzfried-KSA-71-2">Rabbi Shlomo Ganzfried, ''Kitzur Shulchan Aruch'' 71:2, [https://www.sefaria.org/Kitzur/_Shulchan/_Arukh.71.2 Sefaria].</ref><ref name="Kagan-MB-239-9">Rabbi Yisrael Meir Kagan (Mishnah Berurah), ''Mishnah Berurah'' 239:9, [https://www.sefaria.org/Mishnah/_Berurah.239.9 Sefaria].</ref> When other people are sleeping elsewhere in the same house, some authorities permit a person to sleep alone in a room provided that the bedroom door is left ajar.<ref name="Kagan-SHT-239-17">Rabbi Yisrael Meir Kagan, ''Sha'ar HaTziyun'' 239:17</ref> This solution should not be used when leaving the door open would create a concern of [[Yichud\|''yichud'']] (Hebrew: יִחוּד; ''yiḥud''; lit., 'seclusion'), the halakhic prohibition against certain unrelated men and women being secluded together.
	# Rabbi Yitzchak Yosef agrees with the ''Kitzur'', maintaining that one should not sleep alone in a room. When a person has no alternative, the person should at least leave a light on in the room; Rabbi Mordechai Eliyahu agrees.<ref>Rabbi Yitzchak Yosef, ''Yalkut Yosef'', Hilchot Berakhot, p. 669</ref><ref>''She'erit Yosef'', vol. 3, p. 369</ref><ref>Rabbi Mordechai Eliyahu, notes to ''Kitzur Shulchan Aruch'' 71:2</ref>		* Rabbi Yitzchak Yosef agrees with the ''Kitzur'', maintaining that one should not sleep alone in a room. When a person has no alternative, the person should at least leave a light on in the room; Rabbi Mordechai Eliyahu agrees.<ref>Rabbi Yitzchak Yosef, ''Yalkut Yosef'', Hilchot Berakhot, p. 669</ref><ref>''She'erit Yosef'', vol. 3, p. 369</ref><ref>Rabbi Mordechai Eliyahu, notes to ''Kitzur Shulchan Aruch'' 71:2</ref>
	# Some authorities—namely, Rabbis Simcha Bunim Rabinowitz and Avigdor Nebenzahl—hold that it is sufficient for the bedroom door to remain closed but unlocked.<ref>Rabbi Simcha Bunim Rabinowitz, ''Piskei Teshuvot'' 239:6</ref><ref>Rabbi Avigdor Nebenzahl, ''Be-Yitzchak Yikare'', notes to ''Mishnah Berurah'' 239:6</ref>		* Some authorities—namely, Rabbis Simcha Bunim Rabinowitz and Avigdor Nebenzahl—hold that it is sufficient for the bedroom door to remain closed but unlocked.<ref>Rabbi Simcha Bunim Rabinowitz, ''Piskei Teshuvot'' 239:6</ref><ref>Rabbi Avigdor Nebenzahl, ''Be-Yitzchak Yikare'', notes to ''Mishnah Berurah'' 239:6</ref>

	==Sleeping in Shul or Bet Midrash==		==Sleeping in Shul or Bet Midrash==

J e f t: /* Duration of Sleep */ formatting as list like others

2026-10-29T13:02:18Z

Duration of Sleep: formatting as list like others

← Older revision		Revision as of 13:02, 29 October 2026
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	==Duration of Sleep==		==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.		*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>		*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 ''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.		*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==		==Sleeping Alone in a Room==

J e f t: /* Correct Position to Sleep In */ Expanded the written content a lot and corrected grammar and refs. Some of the sources from the earlier version are not traceable. I kept them in, but I cannot speak to the veracity of them.

2026-10-28T23:25:47Z

Correct Position to Sleep In: Expanded the written content a lot and corrected grammar and refs. Some of the sources from the earlier version are not traceable. I kept them in, but I cannot speak to the veracity of them.

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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~~> ~~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>		* Rabbi Yisrael Meir Kagan, in the ''Mishnah Berurah'', writes that one should accustom oneself to sleep on one’s side. He describes sleeping ''perakdan'', either face-up on one’s back or face-down, as subject to a serious prohibition.<ref name="Mishnah-Berurah-239-6">Rabbi Yisrael Meir Kagan, ''Mishnah Berurah'' 239:6, [https://www.sefaria.org/Mishnah/_Berurah.239.6 Sefaria].</ref> Rabbi Joseph Karo similarly rules that a man should not sleep flat on his back, but should incline somewhat to the side.<ref name="Karo-SA-EH-23-3">Rabbi Joseph Karo, ''Shulchan Aruch'', Even HaEzer 23:3, [https://www.sefaria.org/Shulchan/_Arukh,/_Even/_HaEzer.23.3 Sefaria].</ref> ''Shulchan Aruch'', Orach Chaim 63:1, also defines ''perakdan'' as lying face-down or flat on one’s back. That passage, however, directly concerns the position in which one may recite the ''Shema'', rather than establishing an independent halakha governing sleep.<ref name="Karo-SA-OC-63-1">Rabbi Joseph Karo, ''Shulchan Aruch'', Orach Chaim 63:1, [https://www.sefaria.org/Shulchan/_Arukh,/_Orach/_Chayim.63.1 Sefaria].</ref> Rabbi Yosef Chaim Sonnenfeld is reported to have ruled that children should be trained in the appropriate sleeping position beginning at age nine.<ref>Rabbi Yosef Chaim Sonnenfeld, ''Shalmat Chaim'', sec. 224</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>		* With respect to the direction of the bed, the ''Shulchan Aruch'' states that one should not sleep along an east-west axis when one’s wife is present and that it is proper to be careful about this even when sleeping alone.<ref name="Karo-SA-OC-3-6">Rabbi Joseph Karo, ''Shulchan Aruch'', Orach Chaim 3:6, [https://www.sefaria.org/Shulchan/_Arukh,/_Orach/_Chayim.3.6 Sefaria].</ref> The ''Mishnah Berurah'' explains that the bed should be oriented north-south. It also cites a report that Rabbi Elijah of Vilna, the Vilna Gaon, understood the apparently conflicting passage in the Zohar consistently with the Talmudic position.<ref name="Mishnah-Berurah-3-11">Rabbi Yisrael Meir Kagan, ''Mishnah Berurah'' 3:11, [https://www.sefaria.org/Mishnah/_Berurah.3.11 Sefaria].</ref> This is the commonly cited Ashkenazic practice. A secondary compilation attributes a similar ruling to Rabbi Chaim Kanievsky, who reportedly advised following the Talmudic north-south orientation because the meaning of the relevant passage in the Zohar is uncertain.<ref>Yishai Mazlumian, ''Segulot Rabotenu'' (Holon: Y. Mazlumian, 2014), 240, citing Rabbi Chaim Kanievsky, ''Daat Noteh'', vol. 1, responsum 251. Other citations identify the relevant passage as responsum 250.</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>		* Some Sephardic authorities give preference to the kabbalistic orientation, under which the head is positioned toward the east and the feet toward the west. Rabbi Yaakov Chaim Sofer discusses both the Talmudic and kabbalistic orientations and cites the east-west arrangement found in the Zohar.<ref>Rabbi Yaakov Chaim Sofer, ''Kaf HaChaim'', Orach Chaim 3:16, [https://wiki.jewishbooks.org.il/mediawiki/wiki/כף/_החיים/אורח/_חיים/ג Otzar HaSefarim HaYehudi HaShitufi].</ref> Rabbi Ben Zion Abba Shaul rules that one may arrange the bed in any direction because each orientation has authorities on which to rely. Nevertheless, where practicable, he prefers placing the head toward the east and the feet toward the west.<ref>Rabbi Ben Zion Abba Shaul, ''Or LeTzion'', vol. 2 (Jerusalem: Yeshivat Porat Yosef and Machon Or LeTzion, 1993), chap. 1, responsum 1, [https://hebrewbooks.org/19979 HebrewBooks].</ref> An online responsum also attributes acceptance of both orientations to Rabbi Mordechai Eliyahu on the basis of ''Darkei Taharah''.<ref>Moreshet, online responsum no. 20043, citing Rabbi Mordechai Eliyahu, ''Darkei Taharah'', [http://shut.moreshet.co.il/shut2.asp?id=20043 Moreshet]. The exact location in ''Darkei Taharah'' requires verification.</ref> A responsum published by Yeshivat Kisse Rachamim similarly favors the orientation associated with the Zohar.<ref>Yeshivat Kisse Rachamim, online responsum no. 5656, [http://www.ykr.org.il/modules/Ask/answer/5656 ykr.org]. The page title, author, and publication date are wholly unknown.</ref>
			* Some avoid sleeping with their feet facing the bedroom door because a deceased person is traditionally removed from a room feet-first. Rabbi Ari Enkin writes that this concern does not appear to have a basis in halakhic literature and that a person whose bed is already arranged in this manner need not be concerned.<ref name="Enkin-Bed-Position">Rabbi Ari Enkin, “The Position of the Bed,” ''OU Torah'', [https://outorah.org/p/49936/ OU Torah], accessed October 28, 2026.</ref> A different contemporary report attributes to Rabbi Yisrael Belsky a recommendation not to sleep with either one’s head or one’s feet directly facing the door when the position resembles that of a person about to be carried out of the room.<ref>Rabbi Moishe Dovid Lebovits, ''Halachically Speaking'', vol. 3, article 1, 2, citing Rabbi Yisrael Belsky. The article title, edition, locator, and underlying statement require verification; the citation has been retained as transmitted in the earlier version of this article.</ref>

	==Clothes to Wear to Sleep==		==Clothes to Wear to Sleep==

J e f t: /* Time to Go to Sleep */ forgot to add a bullet point

2026-10-28T22:56:52Z

Time to Go to Sleep: forgot to add a bullet point

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	* Several passages in the Zohar praise sleeping during the first part of the night and arising after [[Chatzot\|chatzot]] (Hebrew: חֲצוֹת; ''ḥaṣot''; lit., 'midnight') to study Torah.<ref>''Zohar'', Noach 72a; Toldot 136c; Beshalach 46a; Vayakhel 185b; Vayikra 13a</ref> Rabbi Moshe Greenwald similarly writes that nighttime Torah study should take place primarily after ''chatzot''.<ref>Rabbi Moshe Greenwald, ''Arugot HaBosem'', Orach Chaim, responsum 1</ref> The Babylonian Talmud, in tractate Berakhot 3b, records several accounts of King David's nighttime schedule. Rabbi Oshaya, citing Rabbi Acha, reports that David said, "Midnight never passed me in sleep." Rabbi Zeira explains that “until midnight, David would doze like a horse; from that point onward, he would strengthen himself like a lion.” Rav Ashi offers a different account: David studied Torah until midnight and recited songs and praises afterward.<ref name="BT-Berakhot-3b">Babylonian Talmud, Berakhot 3b, [https://www.sefaria.org/Berakhot.3b Sefaria]</ref> Rabbi Zeira uses the term ''mitnamnem'', which denotes dozing or light sleep rather than ordinary sustained sleep. A separate Talmudic passage explains that the priests originally assumed that people would not come to the Temple during the night because they would be overcome by sleep. When the Talmud in Yoma 22a asks why priests nevertheless came for the nighttime arrangement of sacrifices, it answers anonymously, "Remaining awake is different from rising after sleeping." This indicates that continuing to remain awake may be easier than going to sleep and awakening later.<ref name="BT-Yoma-22a">Babylonian Talmud, Yoma 22a, [https://www.sefaria.org/Yoma.22a Sefaria]: “שאני מיגנא ממיקם.” Rav Ashi's subsequent statement concerns the chronology of the Temple enactments, not the distinction between remaining awake and awakening after sleep.</ref>		* Several passages in the Zohar praise sleeping during the first part of the night and arising after [[Chatzot\|chatzot]] (Hebrew: חֲצוֹת; ''ḥaṣot''; lit., 'midnight') to study Torah.<ref>''Zohar'', Noach 72a; Toldot 136c; Beshalach 46a; Vayakhel 185b; Vayikra 13a</ref> Rabbi Moshe Greenwald similarly writes that nighttime Torah study should take place primarily after ''chatzot''.<ref>Rabbi Moshe Greenwald, ''Arugot HaBosem'', Orach Chaim, responsum 1</ref> The Babylonian Talmud, in tractate Berakhot 3b, records several accounts of King David's nighttime schedule. Rabbi Oshaya, citing Rabbi Acha, reports that David said, "Midnight never passed me in sleep." Rabbi Zeira explains that “until midnight, David would doze like a horse; from that point onward, he would strengthen himself like a lion.” Rav Ashi offers a different account: David studied Torah until midnight and recited songs and praises afterward.<ref name="BT-Berakhot-3b">Babylonian Talmud, Berakhot 3b, [https://www.sefaria.org/Berakhot.3b Sefaria]</ref> Rabbi Zeira uses the term ''mitnamnem'', which denotes dozing or light sleep rather than ordinary sustained sleep. A separate Talmudic passage explains that the priests originally assumed that people would not come to the Temple during the night because they would be overcome by sleep. When the Talmud in Yoma 22a asks why priests nevertheless came for the nighttime arrangement of sacrifices, it answers anonymously, "Remaining awake is different from rising after sleeping." This indicates that continuing to remain awake may be easier than going to sleep and awakening later.<ref name="BT-Yoma-22a">Babylonian Talmud, Yoma 22a, [https://www.sefaria.org/Yoma.22a Sefaria]: “שאני מיגנא ממיקם.” Rav Ashi's subsequent statement concerns the chronology of the Temple enactments, not the distinction between remaining awake and awakening after sleep.</ref>

	Writing about physical health, Maimonides (also known as the Rambam) recommends approximately eight hours of sleep toward the end of the night, arranged so that a person rises shortly before sunrise.<ref name="Maimonides-Deot-4-4">Maimonides, ''Mishneh Torah'', Human Dispositions 4:4, [https://www.sefaria.org/Mishneh/_Torah%2C/_Human/_Dispositions.4.4 Sefaria]</ref> Rabbi Moses Sofer (also known as the Chatam Sofer) observes that most Torah scholars customarily studied during the first part of the night and slept after ''chatzot''.<ref>Rabbi Moses Sofer, ''Kovetz Teshuvot Chatam Sofer'', responsum 31 (Jerusalem, 5733). The observation appears in a responsum discussing the custom of refraining from Torah study during the first part of Nittel night and describes prevalent practice rather than establishing an independent universal rule.</ref> Rabbi Ovadia Yosef likewise supports studying late and sleeping afterward, citing the Talmudic observation that remaining awake is easier than rising after one has gone to sleep.<ref>Rabbi Ovadia Yosef, ''Yabia Omer'', Yoreh De'ah 7:20, sec. 2, citing Babylonian Talmud, Yoma 22a, [https://www.sefaria.org/Yoma.22a Sefaria]</ref><ref>Rabbi Yitzchak Yosef, ''Yalkut Yosef'', 5764 ed., vol. 1, p. 75.</ref> Rabbi David Yosef reports that his father, Rabbi Ovadia Yosef, would study until after ''chatzot'' and then sleep until morning.<ref>Rabbi David Yosef, ''Halacha Berurah'', Birur Halacha 1:1.</ref> Rabbi David Yosef adds that, whichever schedule a person follows, it is proper to be awake at ''chatzot'' to study Torah.<ref>Rabbi David Yosef, ''Halacha Berurah'', Birur Halacha 1:1, citing ''Zohar'', Vayakhel 195b, and Maimonides, ''Mishneh Torah'', Human Dispositions 4:4, [https://www.sefaria.org/Mishneh/_Torah%2C/_Human/_Dispositions.4.4 Sefaria]</ref> Rabbi Chaim Joseph David Azulai (also known as the Chida) questions why Rabbi Joseph Karo omitted this practice from the ''Shulchan Aruch''.<ref>Rabbi Chaim Joseph David Azulai, ''Machazik Beracha'', Orach Chaim 1:1.</ref> Rabbi Chaim Mordechai Margoliot also discusses the practice of arranging one's sleep in order to rise before daylight, citing Rabbi Moses Zacuto's recommendation to sleep during the first part of the night and rise at least half an hour before daylight.<ref>Rabbi Chaim Mordechai Margoliot, ''Sha'arei Teshuvah'' on ''Shulchan Aruch'', Orach Chaim 1:1, [https://www.sefaria.org/Sha'arei/_Teshuvah/_on/_Shulchan/_Arukh%2C/_Orach/_Chayim.1.1 Sefaria].</ref>		* Writing about physical health, Maimonides (also known as the Rambam) recommends approximately eight hours of sleep toward the end of the night, arranged so that a person rises shortly before sunrise.<ref name="Maimonides-Deot-4-4">Maimonides, ''Mishneh Torah'', Human Dispositions 4:4, [https://www.sefaria.org/Mishneh/_Torah%2C/_Human/_Dispositions.4.4 Sefaria]</ref> Rabbi Moses Sofer (also known as the Chatam Sofer) observes that most Torah scholars customarily studied during the first part of the night and slept after ''chatzot''.<ref>Rabbi Moses Sofer, ''Kovetz Teshuvot Chatam Sofer'', responsum 31 (Jerusalem, 5733). The observation appears in a responsum discussing the custom of refraining from Torah study during the first part of Nittel night and describes prevalent practice rather than establishing an independent universal rule.</ref> Rabbi Ovadia Yosef likewise supports studying late and sleeping afterward, citing the Talmudic observation that remaining awake is easier than rising after one has gone to sleep.<ref>Rabbi Ovadia Yosef, ''Yabia Omer'', Yoreh De'ah 7:20, sec. 2, citing Babylonian Talmud, Yoma 22a, [https://www.sefaria.org/Yoma.22a Sefaria]</ref><ref>Rabbi Yitzchak Yosef, ''Yalkut Yosef'', 5764 ed., vol. 1, p. 75.</ref> Rabbi David Yosef reports that his father, Rabbi Ovadia Yosef, would study until after ''chatzot'' and then sleep until morning.<ref>Rabbi David Yosef, ''Halacha Berurah'', Birur Halacha 1:1.</ref> Rabbi David Yosef adds that, whichever schedule a person follows, it is proper to be awake at ''chatzot'' to study Torah.<ref>Rabbi David Yosef, ''Halacha Berurah'', Birur Halacha 1:1, citing ''Zohar'', Vayakhel 195b, and Maimonides, ''Mishneh Torah'', Human Dispositions 4:4, [https://www.sefaria.org/Mishneh/_Torah%2C/_Human/_Dispositions.4.4 Sefaria]</ref> Rabbi Chaim Joseph David Azulai (also known as the Chida) questions why Rabbi Joseph Karo omitted this practice from the ''Shulchan Aruch''.<ref>Rabbi Chaim Joseph David Azulai, ''Machazik Beracha'', Orach Chaim 1:1.</ref> Rabbi Chaim Mordechai Margoliot also discusses the practice of arranging one's sleep in order to rise before daylight, citing Rabbi Moses Zacuto's recommendation to sleep during the first part of the night and rise at least half an hour before daylight.<ref>Rabbi Chaim Mordechai Margoliot, ''Sha'arei Teshuvah'' on ''Shulchan Aruch'', Orach Chaim 1:1, [https://www.sefaria.org/Sha'arei/_Teshuvah/_on/_Shulchan/_Arukh%2C/_Orach/_Chayim.1.1 Sefaria].</ref>
	* A person whose early rising would cause excessive fatigue or interfere with proper concentration during [[prayer]] need not follow a schedule of rising at ''chatzot''. The person should arrange their sleep so that they can pray attentively and should take care not to miss communal prayer with a [[minyan]].<ref>Rabbi Elijah Spira, ''Eliyah Rabbah'' on ''Shulchan Aruch'', Orach Chaim 1:2, [https://www.sefaria.org/Eliyah/_Rabbah/_on/_Shulchan/_Arukh%2C/_Orach/_Chayim.1.2 Sefaria]; Rabbi David Yosef, ''Halacha Berurah'' 1:1. Compare Rabbi Chaim Mordechai Margoliot, ''Sha'arei Teshuvah'' on ''Shulchan Aruch'', Orach Chaim 1:1, [https://www.sefaria.org/Sha'arei/_Teshuvah/_on/_Shulchan/_Arukh%2C/_Orach/_Chayim.1.1 Sefaria]</ref>		* A person whose early rising would cause excessive fatigue or interfere with proper concentration during [[prayer]] need not follow a schedule of rising at ''chatzot''. The person should arrange their sleep so that they can pray attentively and should take care not to miss communal prayer with a [[minyan]].<ref>Rabbi Elijah Spira, ''Eliyah Rabbah'' on ''Shulchan Aruch'', Orach Chaim 1:2, [https://www.sefaria.org/Eliyah/_Rabbah/_on/_Shulchan/_Arukh%2C/_Orach/_Chayim.1.2 Sefaria]; Rabbi David Yosef, ''Halacha Berurah'' 1:1. Compare Rabbi Chaim Mordechai Margoliot, ''Sha'arei Teshuvah'' on ''Shulchan Aruch'', Orach Chaim 1:1, [https://www.sefaria.org/Sha'arei/_Teshuvah/_on/_Shulchan/_Arukh%2C/_Orach/_Chayim.1.1 Sefaria]</ref>

J e f t: /* Time to Go to Sleep */ Rewrote to expand on cited material more. Reformatted references. Also swapped out the ref to a Piske Teshuvah; it seems like the correct source was Sha’arei Teshuvah by Margoliot.

2026-10-28T19:38:23Z

Time to Go to Sleep: Rewrote to expand on cited material more. Reformatted references. Also swapped out the ref to a Piske Teshuvah; it seems like the correct source was Sha’arei Teshuvah by Margoliot.

← Older revision		Revision as of 19:38, 28 October 2026
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	==Time to Go 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>		* Several passages in the Zohar praise sleeping during the first part of the night and arising after [[Chatzot\|chatzot]] (Hebrew: חֲצוֹת; ''ḥaṣot''; lit., 'midnight') to study Torah.<ref>''Zohar'', Noach 72a; Toldot 136c; Beshalach 46a; Vayakhel 185b; Vayikra 13a</ref> Rabbi Moshe Greenwald similarly writes that nighttime Torah study should take place primarily after ''chatzot''.<ref>Rabbi Moshe Greenwald, ''Arugot HaBosem'', Orach Chaim, responsum 1</ref> The Babylonian Talmud, in tractate Berakhot 3b, records several accounts of King David's nighttime schedule. Rabbi Oshaya, citing Rabbi Acha, reports that David said, "Midnight never passed me in sleep." Rabbi Zeira explains that “until midnight, David would doze like a horse; from that point onward, he would strengthen himself like a lion.” Rav Ashi offers a different account: David studied Torah until midnight and recited songs and praises afterward.<ref name="BT-Berakhot-3b">Babylonian Talmud, Berakhot 3b, [https://www.sefaria.org/Berakhot.3b Sefaria]</ref> Rabbi Zeira uses the term ''mitnamnem'', which denotes dozing or light sleep rather than ordinary sustained sleep. A separate Talmudic passage explains that the priests originally assumed that people would not come to the Temple during the night because they would be overcome by sleep. When the Talmud in Yoma 22a asks why priests nevertheless came for the nighttime arrangement of sacrifices, it answers anonymously, "Remaining awake is different from rising after sleeping." This indicates that continuing to remain awake may be easier than going to sleep and awakening later.<ref name="BT-Yoma-22a">Babylonian Talmud, Yoma 22a, [https://www.sefaria.org/Yoma.22a Sefaria]: “שאני מיגנא ממיקם.” Rav Ashi's subsequent statement concerns the chronology of the Temple enactments, not the distinction between remaining awake and awakening after sleep.</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>
			Writing about physical health, Maimonides (also known as the Rambam) recommends approximately eight hours of sleep toward the end of the night, arranged so that a person rises shortly before sunrise.<ref name="Maimonides-Deot-4-4">Maimonides, ''Mishneh Torah'', Human Dispositions 4:4, [https://www.sefaria.org/Mishneh/_Torah%2C/_Human/_Dispositions.4.4 Sefaria]</ref> Rabbi Moses Sofer (also known as the Chatam Sofer) observes that most Torah scholars customarily studied during the first part of the night and slept after ''chatzot''.<ref>Rabbi Moses Sofer, ''Kovetz Teshuvot Chatam Sofer'', responsum 31 (Jerusalem, 5733). The observation appears in a responsum discussing the custom of refraining from Torah study during the first part of Nittel night and describes prevalent practice rather than establishing an independent universal rule.</ref> Rabbi Ovadia Yosef likewise supports studying late and sleeping afterward, citing the Talmudic observation that remaining awake is easier than rising after one has gone to sleep.<ref>Rabbi Ovadia Yosef, ''Yabia Omer'', Yoreh De'ah 7:20, sec. 2, citing Babylonian Talmud, Yoma 22a, [https://www.sefaria.org/Yoma.22a Sefaria]</ref><ref>Rabbi Yitzchak Yosef, ''Yalkut Yosef'', 5764 ed., vol. 1, p. 75.</ref> Rabbi David Yosef reports that his father, Rabbi Ovadia Yosef, would study until after ''chatzot'' and then sleep until morning.<ref>Rabbi David Yosef, ''Halacha Berurah'', Birur Halacha 1:1.</ref> Rabbi David Yosef adds that, whichever schedule a person follows, it is proper to be awake at ''chatzot'' to study Torah.<ref>Rabbi David Yosef, ''Halacha Berurah'', Birur Halacha 1:1, citing ''Zohar'', Vayakhel 195b, and Maimonides, ''Mishneh Torah'', Human Dispositions 4:4, [https://www.sefaria.org/Mishneh/_Torah%2C/_Human/_Dispositions.4.4 Sefaria]</ref> Rabbi Chaim Joseph David Azulai (also known as the Chida) questions why Rabbi Joseph Karo omitted this practice from the ''Shulchan Aruch''.<ref>Rabbi Chaim Joseph David Azulai, ''Machazik Beracha'', Orach Chaim 1:1.</ref> Rabbi Chaim Mordechai Margoliot also discusses the practice of arranging one's sleep in order to rise before daylight, citing Rabbi Moses Zacuto's recommendation to sleep during the first part of the night and rise at least half an hour before daylight.<ref>Rabbi Chaim Mordechai Margoliot, ''Sha'arei Teshuvah'' on ''Shulchan Aruch'', Orach Chaim 1:1, [https://www.sefaria.org/Sha'arei/_Teshuvah/_on/_Shulchan/_Arukh%2C/_Orach/_Chayim.1.1 Sefaria].</ref>
			* A person whose early rising would cause excessive fatigue or interfere with proper concentration during [[prayer]] need not follow a schedule of rising at ''chatzot''. The person should arrange their sleep so that they can pray attentively and should take care not to miss communal prayer with a [[minyan]].<ref>Rabbi Elijah Spira, ''Eliyah Rabbah'' on ''Shulchan Aruch'', Orach Chaim 1:2, [https://www.sefaria.org/Eliyah/_Rabbah/_on/_Shulchan/_Arukh%2C/_Orach/_Chayim.1.2 Sefaria]; Rabbi David Yosef, ''Halacha Berurah'' 1:1. Compare Rabbi Chaim Mordechai Margoliot, ''Sha'arei Teshuvah'' on ''Shulchan Aruch'', Orach Chaim 1:1, [https://www.sefaria.org/Sha'arei/_Teshuvah/_on/_Shulchan/_Arukh%2C/_Orach/_Chayim.1.1 Sefaria]</ref>

	==Duration of Sleep==		==Duration of Sleep==

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	* Some Jews have the custom of wearing a [[Kippah#Wearing_a_Kippah_to_sleep\|''kippah'']] while sleeping.<ref name="Kagan-MB-2-11">Rabbi Yisrael Meir Kagan, ''Mishnah Berurah'' 2:11, [https://www.sefaria.org/Mishnah/_Berurah.2.11 Sefaria].</ref>		* Some Jews have the custom of wearing a [[Kippah#Wearing_a_Kippah_to_sleep\|''kippah'']] while sleeping.<ref name="Kagan-MB-2-11">Rabbi Yisrael Meir Kagan, ''Mishnah Berurah'' 2:11, [https://www.sefaria.org/Mishnah/_Berurah.2.11 Sefaria].</ref>
	* Some also have the custom of wearing ''[[Tzitzit\|tzitzit]]''—or a ''tallit katan''—while sleeping. The ''Mishnah Berurah'', citing the writings of Rabbi Isaac Luria (commonly known as the Arizal), records the kabbalistic practice of wearing one's ''[[tallit]]'' to bed.<ref name="Kagan-MB-21-15">Rabbi Yisrael Meir Kagan, ''Mishnah Berurah'' 21:15, [https://www.sefaria.org/Mishnah/_Berurah.21.15 Sefaria].</ref> See also [[Tzitzit]].		* Some also have the custom of wearing ''[[Tzitzit\|tzitzit]]''—or a ''tallit katan''—while sleeping. The ''Mishnah Berurah'', citing the writings of Rabbi Isaac Luria (commonly known as the Arizal), records the kabbalistic practice of wearing one's ''[[tallit]]'' to bed.<ref name="Kagan-MB-21-15">Rabbi Yisrael Meir Kagan, ''Mishnah Berurah'' 21:15, [https://www.sefaria.org/Mishnah/_Berurah.21.15 Sefaria].</ref> See also [[Tzitzit]].
	# Although the ''Kitzur Shulchan Aruch'' instructs me to remove one's ordinary daytime clothing before sleeping, some authorities, such as Rabbi Moishe Lebovits—note that the common practice is to permit sleeping in such clothing.<ref name="Ganzfried-KSA-71-5">Rabbi Shlomo Ganzfried, ''Kitzur Shulchan Aruch'' 71:5, [https://www.sefaria.org/Kitzur/_Shulchan/_Arukh.71.5 Sefaria].</ref><ref>Moishe Dovid Lebovits, "Halachos Pertaining to Sleep," ''Halachically Speaking'' 3, no. 1, 5, [https://thehalacha.com/wp-content/uploads/Vol3Issue1.pdf online PDF], citing ''Shemiras Haguf V'hanefesh'' 1:345–46 regarding the common practice.</ref> One should, however, remove one's shoes before sleeping, recommends Rabbi Eli Mansour.<ref name="Mansour-Shoes">Rabbi Eli Mansour, "Removing One's Shoes Before Going to Sleep," ''Daily Halacha'', [https://www.dailyhalacha.com/Display.asp?ClipID=2187 accessed October 28, 2026], citing Rabbi Yosef Hayyim of Baghdad, ''Ben Ish Hai'', "second year", Pinchas 16</ref><ref>Rabbi Yaakov Chaim Sofer, ''Kaf HaChaim'', Yoreh De'ah 116:211</ref> It is uncertain whether this practice also applies to a short nap.<ref name="Mansour-Shoes" />		* Although the ''Kitzur Shulchan Aruch'' instructs one to remove one's ordinary daytime clothing before sleeping, some authorities, such as Rabbi Moishe Lebovits—note that the common practice is to permit sleeping in such clothing.<ref name="Ganzfried-KSA-71-5">Rabbi Shlomo Ganzfried, ''Kitzur Shulchan Aruch'' 71:5, [https://www.sefaria.org/Kitzur/_Shulchan/_Arukh.71.5 Sefaria].</ref><ref>Moishe Dovid Lebovits, "Halachos Pertaining to Sleep," ''Halachically Speaking'' 3, no. 1, 5, [https://thehalacha.com/wp-content/uploads/Vol3Issue1.pdf online PDF], citing ''Shemiras Haguf V'hanefesh'' 1:345–46 regarding the common practice.</ref> One should, however, remove one's shoes before sleeping, recommends Rabbi Eli Mansour.<ref name="Mansour-Shoes">Rabbi Eli Mansour, "Removing One's Shoes Before Going to Sleep," ''Daily Halacha'', [https://www.dailyhalacha.com/Display.asp?ClipID=2187 accessed October 28, 2026], citing Rabbi Yosef Hayyim of Baghdad, ''Ben Ish Hai'', "second year", Pinchas 16</ref><ref>Rabbi Yaakov Chaim Sofer, ''Kaf HaChaim'', Yoreh De'ah 116:211</ref> It is uncertain whether this practice also applies to a short nap.<ref name="Mansour-Shoes" />

	==Sleeping during the Day==		==Sleeping during the Day==

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	==Clothes to Wear to Sleep==		==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>		* Some Jews have the custom of wearing a [[Kippah#Wearing_a_Kippah_to_sleep\|''kippah'']] while sleeping.<ref name="Kagan-MB-2-11">Rabbi Yisrael Meir Kagan, ''Mishnah Berurah'' 2:11, [https://www.sefaria.org/Mishnah/_Berurah.2.11 Sefaria].</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>		* Some also have the custom of wearing ''[[Tzitzit\|tzitzit]]''—or a ''tallit katan''—while sleeping. The ''Mishnah Berurah'', citing the writings of Rabbi Isaac Luria (commonly known as the Arizal), records the kabbalistic practice of wearing one's ''[[tallit]]'' to bed.<ref name="Kagan-MB-21-15">Rabbi Yisrael Meir Kagan, ''Mishnah Berurah'' 21:15, [https://www.sefaria.org/Mishnah/_Berurah.21.15 Sefaria].</ref> See also [[Tzitzit]].
	# ~~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~~>		# Although the ''Kitzur Shulchan Aruch'' instructs me to remove one's ordinary daytime clothing before sleeping, some authorities, such as Rabbi Moishe Lebovits—note that the common practice is to permit sleeping in such clothing.<ref name="Ganzfried-KSA-71-5">Rabbi Shlomo Ganzfried, ''Kitzur Shulchan Aruch'' 71:5, [https://www.sefaria.org/Kitzur/_Shulchan/_Arukh.71.5 Sefaria].</ref><ref>Moishe Dovid Lebovits, "Halachos Pertaining to Sleep," ''Halachically Speaking'' 3, no. 1, 5, [https://thehalacha.com/wp-content/uploads/Vol3Issue1.pdf online PDF], citing ''Shemiras Haguf V'hanefesh'' 1:345–46 regarding the common practice.</ref> One should, however, remove one's shoes before sleeping, recommends Rabbi Eli Mansour.<ref name="Mansour-Shoes">Rabbi Eli Mansour, "Removing One's Shoes Before Going to Sleep," ''Daily Halacha'', [https://www.dailyhalacha.com/Display.asp?ClipID=2187 accessed October 28, 2026], citing Rabbi Yosef Hayyim of Baghdad, ''Ben Ish Hai'', "second year", Pinchas 16</ref><ref>Rabbi Yaakov Chaim Sofer, ''Kaf HaChaim'', Yoreh De'ah 116:211</ref> It is uncertain whether this practice also applies to a short nap.<ref name="Mansour-Shoes" />

	==Sleeping during the Day==		==Sleeping during the Day==

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	==Sleeping Alone in a Room==		==Sleeping Alone in a Room==
	# One should avoid sleeping alone in a room at night, recommends Rabbi Shlomo Ganzfried in the ''Kitzur Shulchan Aruch''.<ref name="Ganzfried-KSA-71-2">Rabbi Shlomo Ganzfried, ''Kitzur Shulchan Aruch'' 71:2, [https://www.sefaria.org/Kitzur/_Shulchan/_Arukh.71.2 Sefaria].</ref><ref name="Kagan-MB-239-9">Rabbi Yisrael Meir Kagan (Mishnah Berurah), ''Mishnah Berurah'' 239:9, [https://www.sefaria.org/Mishnah/_Berurah.239.9 Sefaria].</ref> When other people are sleeping elsewhere in the same house, some authorities permit a person to sleep alone in a room provided that the bedroom door is left ajar.<ref name="Kagan-SHT-239-17">Rabbi Yisrael Meir Kagan, ''Sha'ar HaTziyun'' 239:17</ref> ~~However, this~~ solution should not be used when leaving the door open would create a concern of ''[[yichud]]''.		# One should avoid sleeping alone in a room at night, recommends Rabbi Shlomo Ganzfried in the ''Kitzur Shulchan Aruch''.<ref name="Ganzfried-KSA-71-2">Rabbi Shlomo Ganzfried, ''Kitzur Shulchan Aruch'' 71:2, [https://www.sefaria.org/Kitzur/_Shulchan/_Arukh.71.2 Sefaria].</ref><ref name="Kagan-MB-239-9">Rabbi Yisrael Meir Kagan (Mishnah Berurah), ''Mishnah Berurah'' 239:9, [https://www.sefaria.org/Mishnah/_Berurah.239.9 Sefaria].</ref> When other people are sleeping elsewhere in the same house, some authorities permit a person to sleep alone in a room provided that the bedroom door is left ajar.<ref name="Kagan-SHT-239-17">Rabbi Yisrael Meir Kagan, ''Sha'ar HaTziyun'' 239:17</ref> This solution should not be used when leaving the door open would create a concern of [[Yichud\|''yichud'']] (Hebrew: יִחוּד; ''yiḥud''; lit., 'seclusion'), the halakhic prohibition against certain unrelated men and women being secluded together.
	# Rabbi Yitzchak Yosef agrees with the ''Kitzur'', maintaining that one should not sleep alone in a room. When a person has no alternative, the person should at least leave a light on in the room; Rabbi Mordechai Eliyahu agrees.<ref>Rabbi Yitzchak Yosef, ''Yalkut Yosef'', Hilchot Berakhot, p. 669</ref><ref>''She'erit Yosef'', vol. 3, p. 369</ref><ref>Rabbi Mordechai Eliyahu, notes to ''Kitzur Shulchan Aruch'' 71:2</ref>		# Rabbi Yitzchak Yosef agrees with the ''Kitzur'', maintaining that one should not sleep alone in a room. When a person has no alternative, the person should at least leave a light on in the room; Rabbi Mordechai Eliyahu agrees.<ref>Rabbi Yitzchak Yosef, ''Yalkut Yosef'', Hilchot Berakhot, p. 669</ref><ref>''She'erit Yosef'', vol. 3, p. 369</ref><ref>Rabbi Mordechai Eliyahu, notes to ''Kitzur Shulchan Aruch'' 71:2</ref>
	# Some authorities—namely, Rabbis Simcha Bunim Rabinowitz and Avigdor Nebenzahl—hold that it is sufficient for the bedroom door to remain closed but unlocked.<ref>Rabbi Simcha Bunim Rabinowitz, ''Piskei Teshuvot'' 239:6</ref><ref>Rabbi Avigdor Nebenzahl, ''Be-Yitzchak Yikare'', notes to ''Mishnah Berurah'' 239:6</ref>		# Some authorities—namely, Rabbis Simcha Bunim Rabinowitz and Avigdor Nebenzahl—hold that it is sufficient for the bedroom door to remain closed but unlocked.<ref>Rabbi Simcha Bunim Rabinowitz, ''Piskei Teshuvot'' 239:6</ref><ref>Rabbi Avigdor Nebenzahl, ''Be-Yitzchak Yikare'', notes to ''Mishnah Berurah'' 239:6</ref>