Parsha Halacha

Parsha Halacha - Parshat Vayetzei

Sleeping Like Yaakov Avinu

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In the Torah portion of Vayetzei, we find Yaakov stopping at a certain place (Mount Moriah)^[1] on his way to Charan and praying^[2] and sleeping there.^[3]

According to our sages,^[4] that was the first time Yaakov lay down to sleep in 14 years as he had been studying day and night in the Yeshivah of Ever (Noa’ch’s great-great- grandson)^[5] for all that time and had never lain down to sleep. The Kli Yakar says that he had refused to lie down to sleep as he wanted to first figure out the location of the future Beis Hamikdash. In this respect Yaakov was like King David who said,^[6] “I will not give sleep to my eyes nor slumber to my eyelids until I find a place for the L-rd, an abode for the Mighty One of Jacob.” Only after he physically arrived at the spot of the future Beit HaMikdash was he able to sleep.

Studying Torah While Asleep

The verse says,^[7] וַיִּיקַץ יַעֲקֹב מִשְּׁנתוֹ – “Yaakov woke up from his sleep.” According to the Midrash^[8] the verse can be understood as if it said מִמִּשְׁנָתוֹ – “from his studies”(as in the word mishnah) i.e., that Yaakov woke up from his Torah study (as explained below). The commentaries on the Midrash give several interpretations to this matter.

●      The Soul Studies in the Supernal Yeshivah

According to the Etz Yosef (Rabbi Chanoch Zundel ben Yosef of 19^th-century Bialystok), Yaakov’s soul was studying Torah on High since the souls of the righteous and the complete scholars ascend during their sleep to the supernal yeshivah where they learn the secrets of the Torah. It is from this experience that they are able to study Torah the next day “like a powerful wellspring.” Indeed, according to the Arizal and the Vilna Gaon, G-d created sleep “to allow the soul to be spiritually free and able to grasp the secrets of the Torah that it is unable to absorb when encumbered by its bodily constraints.”^[9]

●      His Prophecy

The Matnot Kehunah (Rabbi Yissachar Berman ben Naphtali Ha-Kohen of 16^th/17^th -century Krakow and Palestine) says that Yaakov’s prophetic vision of the ladder is the “learning” to which the Midrash is referring. In fact, it was this vision which caused him to sleep as soundly as he did.^[10]

●      Couldn’t Sleep because He Was Used to Learning

According to the Imrei Yosher (by Rabbi Vidal HaTzarfati of 16/17^th-century Fez, Morocco) the Midrash means that he woke up after a short sleep because he was used to learning at night and not sleeping for an extended period of time.

●      Fell Asleep While Learning

Rabbi Dovid Luria (of 19^th-century Bykhov, Russia) explains that Yaakov fell asleep while reviewing his studies so when he woke up it was as if he had just been studying Torah.

●      Sleep for Learning is Like Learning

The Ketav Sofer (Rabbi Avraham Shmuel Binyamin Sofer, son of the Chatam Sofer of 19^th-century Pressburg (Bratislava) points out that, although Yaakov was sleeping and not studying, he was doing so in order to have strength to study more Torah in the future. As such, this sleep is also part of serving G-d and is akin to Torah study. As the Rambam writes,^[11] “Even when one sleeps, if he does so with the intention that his mind and body rest so that he not become ill and be unable to serve G-d because he is sick, then his sleep is service to the Omnipresent, blessed be He. About this matter, our Sages have directed us, saying,^[12] ‘And all your deeds should be for the sake of Heaven.’”

This is the meaning of the teaching of our sages^[13] that the angels went up to the throne of G-d’s glory and saw Yaakov’s image engraved on His chair. Then, when the angels came down to this world and saw Yaakov sleeping, they wanted to hurt him (as they were unable to comprehend how a being so connected to G-d to the extent that his image was engraved on the Divine throne could do such a mundane act as sleeping and they felt that he was worthy of punishment). G-d Himself, (who knew that Yaakov’s intentions when sleeping were holy and pure,) intervened and protected him.

Serving G-d While Asleep

When Yaakov woke up, he proclaimed, “Surely G-d is present in this place, and I did not know it.” The Apter Rebbe explains^[14] that he meant that until that time he didn’t realize that one can also serve G-d through sleeping as, until then, he was always learning (as much as possible) rather than sleeping. But when he experienced a Divine vision while asleep, he realized that sleep, too, can be used to serve G-d, as explained.

Along these lines, the Taz writes^[15] that a Torah scholar who sleeps longer hours in order to have a clear mind when studying receives the same reward as a Torah scholar who sleeps for less time in order to learn more Torah. As King Solomon said,^[16] “In all your ways, Know Him, and He will straighten your path.”

“And I Didn’t Know It”

Rashi says that when Yaakov said “And I didn’t know it,” he meant to say that, had he known about the holiness of the place he wouldn’t have slept there. The Ohr Hachaimadds that, had he known about the sanctity of the place, Yakov could have experienced the vision of the ladder while awake, by preparing himself to receive a prophecy. 

Rabbi Eliyahu Ha’Itamiri (of 17th and 18th Century Smyrna) explains^[17] that, although Yakov knew that this was a holy spot which is why he went back there to pray, he didn’t realize that the (full) holiness was present even when the Beit HaMikdash wasn’t standing. He was made aware of this when, during his dream, he was shown the Beit HaMikdash in ruins. He took this to mean that it would remain holy even after the destruction. As the Midrash says,^[18] “The Shechinah never departed for the Western Wall.” Had he known that this holiness was present, he wouldn’t have slept. 

Since we’re on the topic of sleep, here are some additional teachings of our sages about the proper way a Jew should sleep:

Sleeping Like a Jew

●      The Rambam writes that eight hours is a sufficient amount of sleep.^[19] Rabbi Yaakov Emden writes^[20] that if one gets used to it, six hours is sufficient. The Steipler Gaon says^[21] that nowadays the average person needs seven hours of sleep. Whereas the Mishnah Berurah writes^[22] that there is no set amount of time for this matter rather it depends on each person’s temperament and health.

●      A man may not sleep on his back or his stomach, rather only on his side.^[23]

●      It’s proper to train boys in this matter from age 9 and up.^[24]

●      One should wake up a man who is sleeping on their back or stomach so he can turn on his side.^[25]

●      For health reasons it’s recommended to sleep on one’s left side in the beginning of the night and on the right side after midnight.^[26] There are also Kabbalistic reasons for this practice.^[27]

●      According to the Arizal, it is important for a man to wear a garment with tzitzit (tallit kattan) while asleep as this will dispel the power of the unholy forces.^[28]

●      One shouldn’t have on them or under his pillow any iron when sleeping, as this can increase the power of the unholy forces.^[29]

●       One should go to the bathroom before (saying the bedtime Shema and) going to sleep.^[30]

●      Before going to bed, it is proper to reflect on the actions of the day that passed and if necessary confess and do teshuvah for the sins one may have committed.^[31] See here and here for more information.

●      One should say the bedtime Shema and the blessing of HaMapil before going to sleep. See here for more information.

●      According to the Arizal one should think of the words of Ana Bekoach while trying to fall asleep. This will assist the Neshama in its ascent to the upper realms.^[32]

●      If a person goes to sleep in a joyous mood he will have a good dream at night.^[33]In addition this will help a person get quality sleep and get up, ready to serve his Creator.^[34]

●      If a person has a good dream he should remember it and write it down.^[35]

●      One who sleeps while wearing shoes is experiencing a taste of death.^[36] Some say this can cause one to have memory loss.^[37] As such, one should take off their shoes (but not necessarily one’s socks) before going to sleep^[38] or when napping during the day.^[39] One should also ensure that their children not sleep in their shoes.^[40] Some say that this doesn't apply to a short nap.^[41]

Sleep Nullifies Judgments and Is Good Against Depression

Rabbi Pinchos of Koritz said^[42] that sleeping can nullify (negative) judgments. He brought several examples of this.

●      King Chizkiyahu said during the Assyrian siege on Jerusalem, “I will sleep on my bed, and G-d will fight for me.”^[43] He meant that as a result of going to sleep in bed, G-d would fight for him.

●      The Talmud says (that people say),^[44] “If a quarrel is delayed overnight, the quarrel will be nullified.” 

●      During the rebellion of Korach, Moshe said,^[45] “In the morning, G-d will make known who is His.” His intention was for the sleep of that night to nullify the rebellion. The reason this didn’t work is because instead of going to sleep, Korach stayed up the entire night, fomenting the rebellion.^[46]

For this reason, Rabbi Pinchos of Koritz would often say that if a person is depressed for some reason, he should go to sleep (and he will feel better when he gets up).

The Spiritual Necessity for Sleep

While a person sleeps, his soul ascends to heaven where it draws life from its spiritual source.^[47] (The soul of one who sinned during the day may be unable to ascend properly due to the impurity that is attached to it.)^[48] All of one’s Divine service (Torah, Mitzvot, etc.) ascend with his soul and reach a higher spiritual plane at that time. According to the Talmud,^[49] G-d created the night for people to sleep. The Ben Ish Chai explains that this refers to the spiritual elevation accomplished by sleeping (as explained above).[50]

May We Merit to Serve G-d in all of Our Ways!

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[1] Rashi (on Gen. 28:11) says this place was Har HaMoriyah (Mount Moriah) which had “jumped” to greet him so that he reach there before nightfall.

Others say, based on the simple reading of the verse, that it was a place outside of the city of Luz which he renamed Beit El (Rashbam and Radak).

[2] Brachot 26b quoted in Rashi on the verse.

[3] Gen 28:11.

[4] Rashi on the verse based on Bereishit Rabbah 68:11.

[5] See Megillah 17a as to how the sages came to understand that Yakov spent 14 years in the Yeshivah of Ever.

According to the Alshich HaKadosh, Yaakov hid in that yeshivah for 14 years before going to Charan as he was afraid Eisav would ambush him on his way to Charan.

[6] Psalms 132:4-5.

[7] Gen. 28:16.

[8] Bereishit Rabbah 69:7.

[9] Quoted in Insight A in the Artscroll Mesorah Kleinman edition of the Midrash Rabbah.

[10] Eshed HaNechalim on the Midrash.

[11] Hilchot Dei’ot 3:3.

[12] Avot 2:12.

[13] Chullin 91b.

[14] Ohev Yisrael, Parshat VaYetzei.

[15] Even Ha’Ezer 25:1. See also Orchot Tzadikim, Sha’ar Ha’Ahava (5).

[16] Proverbs 3:11.

[17] Ezor Eliyahu, Siman 194

[18] Midrash Tehillim, 11

[19] Hilchot De’ot, 4:4.

[20] In Siddur Yavetz, quoted in Piskei Teshuvot 238:2.

[21] Quoted in ibid., footnote 12

[22] 238:2 based on the Magen Avraham.

[23] Mishnah Berurah, 239:6

[24] Responsa Salmat Chayim by Rabbi Yosef Chaim Sonnenfeld (of 19^th/20^th -century Jerusalem), siman 427.

[25] Ibid. 426

[26] Rambam, ibid. 4:5                                                                                                                                                                                                                                                       

[27] Kaf Hachaim 238:11

[28] Ibid based on Sha’ar HaKavanot.

[29] Ibid.

[30] Kaf HaChaim, 239:5 and Rambam, Laws of De’ot 4:16.

[31] Mishnah Berurah 239:9.

[32] Kaf Hachaim 239:2 and 12.

[33] Shabbat 30b as explained by Rashi D.H Lachalom Tov and Pesachim 117a with Rashbam D.H Lachalom Tov.

[34] Zikaron Zot by the Chozeh of Lublin, page 148.

[35] Kaf HaChaim 220:6

[36] Yoma 78b

[37] Likutei Mahrich, Kvi’ut Itim LaTorah BaYom in the name of Sefer HaZechirah. This may relate to what is said in the name of the Rebbe Rashab (Likutei Sipurim Perlov) that sleeping with socks is bad for one’s memory.

[38] Kaf HaChaim, Yoreh De’ah, 116:211.

[39] Leket Yosher, Orach Chaim, Hilchot Sof HaYom, 3.

[40] Salmat Chayim vol. 2, responsa 122. See there that one who fears that there may be a Divine decree of death against him, should sleep in his shoes and hope that the decree will be fulfilled in that way.

[41] Responsa Pe’at Sadecha by Rabbi Shmuel David Munk of Chaifa, siman 37 based on Sefer HaTerumah, Siman 243.

[42] Imrei Pinchas, Sha’ar HaSipurim 35 and Sha’ar Torat Ha’adam 18.

[43] Eicha Rabbah 4:15.

[44] Sanhedrin 95a.

[45] Numbers 16:5.

[46] Rashi on ibid. verse 19.

[47] Pirki DeRabi Eliezer, 12. See Biur Radal there 

[48] Zohar vol. 1, 83a

[49] Eruvin 65a

[50] Torat Menachem 5732, Sicha of Parshat Ha’azinu. See there as to why a person is responsible for his actions while asleep (Bava Kamma 26a).

Wishing you a Shabbat Shalom UMevorach!