Sleep Limits
Sleep, in its inactive nature, is the topic of this article — is sleep a positive feature of life, or does it fall within the category of physical drives that should be repressed in favor of more lofty pursuits – Torah study? How long should one spend sleeping? What kind of lifestyle is preferable – sleeping enough and learning less, or walking around sleep-deprived while learning longer hours? What is the Torah’s definition of proper sleep patterns? Nighttime Torah study is part of Jewish culture. What are the sources for it, and when is one exempt from it? Do sleep requirements differ with age? Where is the line dividing rest from laziness? Is it preferable to awake early if it will result in dozing during davening? Of this and more, in the coming article.
Dozing Dimensions
Sleep – Positive or Negative
This week’s parashah has numerous mentions of sleep and its related activities (dreams). Rashi (28:11) explains that Yaakov didn’t sleep in a bed for fourteen years after leaving his parents’ home – the fourteen years that he spent learning Torah in Shem and Ever’s yeshiva. Yaakov’s behavior is praised in Chazal, and indeed, we find many ma’amari Chazal praising sleep deprivation for the sake of Torah study. The Mishna (Avos 6:5) mentions minimizing sleep as one of the 48 ways necessary for acquiring the Torah. The Gemara (Chagigah 14a) writes that talmidei chachomim who deprive themselves of sleep in This World will merit learning Hashem’s secrets in the Next. Similarly, the Gemara (Bava Basra 10b) learns from the passuk (Tehilim 17:15) “I will see Your face with righteousness; I will be satisfied with Your image upon the awakening” – talmidei chachomim who deprive themselves of sleep in This World will merit satiation with Hashem countenance in the Next. The passuk (Tehilim 127:2) “It is futile for you who arise early, who sit late, who eat the bread of toil, so will the Lord give to one who banishes sleep from himself” even grants this merit to talmidei chachomim’s wives who wait up for their husbands’ return.
The Shulchan Aruch notes this l’halacha (Yore Deah 246:21): “Torah is not sustained with one who is lazy, nor with people who learn in comfort, with food and drink. It is sustained only with one who puts himself to death over it and constantly deprives his body, not letting himself sleep or his eyes doze off”.
Seemingly, the way to make the Torah one’s acquisition is through sleep deprivation. Is that the only way – and is it even proper to walk around sleep deprived for the sake of additional Torah-study?
Virtues of Sleep
Pirkei D’Rabbi Eliezer (chapter 12) writes: “Man lies down and sleeps whilst He sustains him and heals him and (gives) him life and repose, as it is said, ‘I should have slept: then had I been at rest'” (Iyov 3:12). And the Rambam writes (Hilchos De’os, chapter 4:1): “Since maintaining a healthy and sound body is among the ways of G-d – for one cannot understand or have any knowledge of the Creator, if he is ill – therefore, he must avoid that which harms the body and accustom himself to that which is healthful and helps the body become stronger.” One of the fundamental of good health is maintaining proper sleep hygiene – receiving adequate sleep, the extent of which is, according to the Rambam, is not more than 8 hours a day.
The Gemara (Gitin 70a, Rashi) highlights the opposite as well — excessive sleep is also detrimental to one’s health. A balanced sleep schedule is the foundation of a healthy body and soul.
The Rambam adds (Hilchos De’os chapter 3:3): “Even when he sleeps, if he retires with the intention that his mind and body rest, lest he take ill and be unable to serve G-d because he is sick, then his sleep is service to the Omnipresent, blessed be He. On this matter, our Sages have directed and said: “And all your deeds should be for the sake of Heaven.” This is what Shlomo Hamelech declared in his wisdom: “Know Him in all your ways and He will straighten your paths” (Mishlei 3:6).
Similarly, the Ra’avia writes (mentioned in Hagahos Asheri, Succa, chapter 2:10) that one who is involved in doing a mitzva is absolved from the mitzva of succa even while sleeping, because his sleep is a mitzva – sleeping allows one to perform the mitzvos better on the following day.
Accordingly, the Taz writes (Even HaEzer 25:1) that one who eats well and sleeps adequately to have energy to serve Hashem earns the same merit as one who fasts. He thus explains the passuk (Tehilim 127:2) “It is futile for you who arise early, who sit late, who eat the bread of toil, so will the Lord give to one who banishes sleep from himself” – both learners who deprive themselves of sleep in order to learn and those who sleep adequately before learning earn the same merit, because what one can do in an hour after sleeping well, a sleep-deprived learner does in two. “It is futile for you who arise early” – the efforts you make to wake up early in the morning and sit up late in the Beis Midrash at night, are for naught, because: “…So will the Lord give to one who banishes sleep from himself.” The portion of Torah of one who sleeps properly and one who deprives himself of sleep will be equal. And the Taz finishes off: “Everything depends on the intention“
The Tzitz Eliezer (introductions, part 20) thus explains the bracha of Ahavas Olam: “Therefore, Hashem our G-d, we will speak of Your laws when we lay down and when we arise” – lying down and sleeping to maintain proper health is likened to speaking of Hashem’s laws.
Midrash Shmuel and Tosefos Yom Tov explain the Mishna in Pirkei Avos (3:4) “One who is awake at night is liable for his life.” Nighttime was given so people sleep and rejuvenate their bodies. One who does not utilize this time properly on the following day cannot learn Torah is “liable for his life”.
Proper Balance
The Midrash (Bereshis Raba, chapter 9:6) highlights this contradiction: on the one hand, Chazal mention sleep in derogatory terms, while on the other hand they praise sleep as beneficial for the body. The Midrash there quotes Rabbi Shimon ben Elazar’s drasha: “And behold it was very good” (Bereshis 1:31) – “very good: that is sleep”. But he wonders: “How can sleep be called ‘very good’? Haven’t chachomim said (Sanhedrin 71b) ‘wine and sleep are good for the wicked and good for the world; for the righteous it is bad for them and bad for the world’ because had they studied Torah instead of becoming drunk or sleeping, their Torah would have protected their generation and canceled evil decrees? How, then, can we say that ‘very good’ is referring to sleep?” The Midrash answers that a minimal amount of sleep allows one to study a lot of Torah.
Indeed, excessive sleep is improper, but so is sleep deprivation. The correct balance is necessary and proper. That being the case, what is the balanced equation?
Sleep Duration
The Rambam (Hilchos De’os, chapter 8) mentions 8 hours of sleep as necessary for proper service of Hashem, which should preferably be at the end of the night, before morning. One should arise before the morning sun.
Ma’asei Rokeiach questions this Rambam — elsewhere in Chazal we find mention of seven hours of sleep. He answers that this Rambam refers to the maximum — even one who needs a lot of sleep can suffice with eight hours, while there are certainly people who can do with less. However, Ma’asei Rokeiach doesn’t disclose his sources for seven hours.
Chazal’s recommended sleep duration appears varied:
The Tosefos writes on the Gemara (Eiruvin 65a) that night was created so people sleep, specifically, the nights of Tamuz. The Magen Avraham explains that all year one should sleep the length of Tamuz nights. Nighttime in Eretz Yisroel and Bavel at the end of June is approximately 8 hours — from tzeis hakochavim till sunrise. According to Rabbenu Tam, however, it is approximately seven hours. Rabbi Tzaddok Hakohen of Lublin writes (Tzikdas Hatzadik, 24) that this is the source for the Rambam’s prescribed eight hours.
Rabbi Tzadok quotes the Gemara (Brachos 3a) dividing the night into three watches, four-hours each. Humans lay down to sleep at the end of the first watch. According to one opinion in the Gemara people should rise at the beginning of the third watch. Hence, out of the twelve nighttime hours, one should sleep four. According to another opinion in the Gemara one should arise at the end of the third watch, i.e. sleep for eight hours. This opinion was accepted and mentioned by the Rambam.
The Ya’avetz (Siddur, Kri’as Shema Al Hamita) writes that although eight hours are the recommended sleep requirement, a healthy person can suffice with six. Habit here plays a decisive role, because habit becomes second nature. If one is used to sleeping six hours a night and functions well, it is enough for him.
The Maharam Schick (Orech Chayim 1) writes that while sleep requirements vary slightly from person to person, seforim warn not to sleep for less than four hours. One who learns Torah when he should be sleeping is not performing an obligatory mitzva, because one is not obligated to learn Torah while he should be sleeping. This revolutionary idea results in a great chidush – one who is awake all night learning Torah is permitted, according to this opinion, to recite birkos HaTorah again in the morning. During the final hours of the night, when he was supposed to be sleeping, he performed an unrequired mitzva of Torah study, which separates between yesterday’s and today’s obligatory Torah study. Although most poskim didn’t accept this opinion l’halacha, it reflects the proper approach to sleep.
The Ben Ish Chai (Shana alef, Parashas Vayishlach, alef) writes that one needs at least six hours of sleep. After completing maintenance of one’s body’s health, one must go on and ensure he doesn’t oversleep so as to preserve his spiritual health. But on special nights such as Thursday nights, Erev Rosh Chodesh, the month of Elul or Aseres Yemei Teshuva, one is permitted to sleep for less than six hours because at those times one’s spiritual health takes precedence. The Ben Ish Chai promises one’s wellbeing will not suffer as a result.
Summary:
According to the Rambam, healthy adults need a maximum of eight hours of sleep to maintain a healthy body. Chazal mention seven or four hours as additional options. The Magen Avraham (Hakdamos 238) and Mishna Brura (238:2) add that every person’s needs are individual. Unnecessary oversleeping should be avoided.
Lie Until Rise
The Gemara (Ta’anis 31a) instructs people to start a nighttime Torah study regimen from the 15th of Av. Whoever learns at night adds life to his years, while one who does not, will c”v die before his time. Clearly, this follows the above-mentioned approach – when nights are short one should sleep the whole night. Once the days start growing shorter and the nights longer, one should learn Torah part of the night. The Achronim are undecided when that learning should take place.
The Maharshal’s disciple, Mate Moshe (Amud HaTorah, sha’ar 3) and the Bach (Orech Chayim 238:1) note a source for the Gemara’s instruction: “From lie till rise – lie. From rise till lie – arise.” This formula alludes to the times in which two psukim are recited. On Shavuos, we read Megilas Rus in which Boaz tells Ruth: “Lie down until morning” (Rus 3:13). On Tisha B’Av we read Megilas Eicha, where we read the passuk “Arise, cry out in the night…” (Eicha 2:19). From the reading of Rus on Shavuos until the Reading of Eicha on Tisha B’Av one should utilize all the nighttime hours for sleep. But from Tisha’a B’Av until Shavuos one should arise at night for Torah study. This is accepted l’halacha and mentioned in the Magen Avraham (introduction to 238).
Then I Will be Rested
The Magen Avraham (ibid) notes a hint to the Rambam’s recommended 8 hours from the passuk: “For now, I would be lying tranquilly; I would sleep, then [az] it would be restful for me” (Iyov 3:12). The word az (then) has the numerical value of eight. After eight hours of sleep, I will be rested.
The Olelos Efraim (part 2, page 6) and his student the Shela (Chulin, Ner Mitzva 59) further add to this, quoting from a passuk in Yehoshua (1:8): “This book of the Torah shall not leave your mouth; you shall meditate therein day and night, in order that you observe to do all that is written in it, for then [az] will you succeed in all your ways and then [az] will you be wise”. The twenty-four hours of the day should be divided into three: eight hours for sleep, eight hours for “succeeding in your ways” – making a living, and eight hours for Torah study — to “be wise”. This idea appears also in the writings of the Chida (Chomas Anach, Iyov 3:13) and others.
Other sources such as the Eshel Avrhaam (Orech Chayim 1:6), Maharam Schick (Avos 6:6) and Aruch Hashulchan (Orech Chayim 238:2) point out that some can do with four hours. For them, the hint would be az = 8, “it would be restful for me” [ינוח לי] = the numerical value of 40. The eight hours of sleep [az] will suffice for 40 hours of activity. Eight hours of sleep will carry one through two days. The other 40 hours should be dedicated to Torah study, earning a living and other necessities.
Contemporary Opinions
Rabbi Shalom Schwadron recounts (Kol Chotzev, p. 164) that there were people to whom the Chazon Ish told to sleep for six hours, while he was instructed to sleep for seven and rest for one hour, but not necessarily sleep. Rabbi Shalom regretfully notes he was incautious in following the Chazon Ish’s advice and slept less than instructed. He attributed his later need for afternoon naps to this laxity.
Rabbi Shalom quotes Rabbi Eliyahu Lopian saying that people who don’t sleep enough in their better years end up suffering the results in their later years.
Ma’ase Ish (Volume 2, p. 67) records that the Chazon Ish told Rabbi Chayim Kaniyevsky to sleep for eight hours. Rabbi Nochum Rogoznitzky was told to sleep for seven hours (volume 4, p. 60). Upon learning that that one night he slept for only six hours, the Chazon Ish rebuked Reb Nochum sternly. Ma’ase Ish explains that Chazal’s ascription of Torah acquisition to lack of sleep means refraining from sleeping more than necessary, but no less than that.
The Steipler (Karyana D’agarsa volume 1 33) writes that nowadays people need seven hours of sleep. Less than that will result in compromised brain-capabilities which inhibit proper Torah-study. There are extraordinary people for whom six hours are enough, and there are some who need eight. In addition, he is quoted saying (Orchos Rabbenu, part 1, p. 365) that today we need to follow the Rambam and sleep eight hours a day. Only very unusual people such as the Vilna Gaon (see Aliyos Eliyahu, p. 83) could sleep less than that, but they are obviously not a general rule. Similarly, Halichos V’hanhagos L’kehilos Yaakov (p. 68) quotes the Steipler saying that one should sleep for eight out of twenty-four hours, however sleep-time can be divided into six nighttime sleep-hours and a two-hour nap. At times, one might think depriving himself of sleep will allow him to grow more in Torah, but in truth it is the Yetzer Hara’s plot to ruin all his future Torah study.
Rav Shach (Michtavim U’maamarim part 2, letter 5) is quoted saying that every individual must sleep according to his needs, but no less than 6-7 hours a day. Less sleep than that will certainly damage one’s health.
Rabbi Yaakov Kaminetzky was known (Rabbi Yaakov, p. 237) for sending the bochurim of Torah Voda’ath to sleep on time and having the lights of the Beis Midrash turned off at an early hour. Some boys argued that their learning during those hours was helping them grow in Torah. “Believe me,” Rabbi Yaakov answered, “I’ve tried both ways, and from experience I can tell you, my way is better.”
The Midrash (Tehilim 79, Shocher Tov) recounts that when Sancheriv and his army camped outside the city gates of Jerusalem, Chizkiyahu considered various ways to save his people. After reaching the conclusion that his spiritual capabilities were lesser than his predecessors David, Asa and Yehoshafat, he decided he had nothing to do but lie down to sleep as an expression of his faith in Hashem. The following morning, he awoke and found the entire Assyrian army decimated. Indeed, proper sleep is also service of G-d.
Advanced Age
The Tiferes Yisroel (Avos, 6:3) writes that the Rambam’s prescribed eight hours pertains to people until the age of 50. As people age the body’s erosion process slows, and 5-6 hours of sleep can suffice. This was the accepted opinion in contemporary medical circles of the era.
Lazy Sleeper
The Eshel Avraham (1:2) writes that the Zohar’s criticism of one who does not arise at midnight or before morning, refers to one who awoke after sleeping appropriately and instead of getting up continues lazing around in bed trying to doze off. the Zohar’s censure does not refer to one who sleeps for his health. On the contrary – early waking from healthful sleep is not even a show of piety.
This explains the passuk: “O lazy one, how long will you lie [there]; when will you get up from your sleep? ” (Mishlei 6:9). The passuk chastises the lazy for lying on his bed after waking up.
Similarly, the Malbim explains the passuk (Mishlei 24:33) “Little sleep, little slumber, little clasping of the hands to lie down” – “sleep” here refers to healthful, necessary sleep. But the lazy continues sleeping in his bed and dozing even after awaking. He lies in bed with his hands clasped, not even dressing for the day.
This is the meaning of the Mishna in Avos D’Rabbi Natan (21:1) “Morning sleep… removes man from the world.” The sleep of the lazy, after having slept his fill, is what removes him from the world. He leaves no mark, achieves nothing and refuses to take part in building the world. Therefore, he is “removed from the world”.
Rabbenu Se’adya Gaon (H’emunos V’Hadeios, ma’amar 10) differentiates between rest and laziness: rest is the feeling of pleasure born of a job well done. The soul yearns for it during lifetime and achieves this sensation upon leaving the world after fulfilling its purpose. But laziness is when one has work to do, and chooses inactivity. It is the Yetzer Hara’s fake substitute for real rest. A lazy person’s misinterpretation of his soul’s desire is at the root of his laziness and one requires a strong emotional and spiritual awareness to overcome.
This clearly explains the passuk (Bereshis 49:15) “He saw a resting place, that it was good, and the land, that it was pleasant, and he bent his shoulder to bear [burdens]…”. Yissachar beholds the pleasures of rest and realizes it cannot be had without work, so he lowers his shoulder to bear burdens.
Oversleeping – Healthy or Not?
The Tiferes Yisrel writes (Avos 6:3) that oversleeping is detrimental physically, emotionally and spiritually. It is a waste of time one might have utilized for Torah study, clouds the brain with tiredness and erodes natural industriousness. Too little sleep is likewise harmful.
The Kitzur Shulchan Aruch (32:23) writes: “A balanced sleep schedule is good for the body because it allows the food to be digested and gives the senses a rest. And if, due to disease, one cannot sleep, he should eat things that bring on drowsiness. But oversleeping is harmful because the brain fills with vapors that rise from the stomach which cause much harm.” He adds that, “Natural sleep occurs during the night. Daytime sleep is harmful for most, and is only beneficial for people who are accustomed to it.”
The Ben Ish Chai believes more than eight hours of sleep is unhealthy (Shana alef, Parashas Shlach, os alef).
Summary
In order to prosper both spiritually and financially one must carefully follow Shlomo Hamelech’s advice (Mishlei 10:13): “Do not love sleep lest you become poor, open your eyes and be sated with bread”. This passuk in no way insinuates that one sleep less than his body needs, usually between 6-8 hours. As people age their need for sleep might decrease. However, in general, sleep needs differ from one person to the next.
Maintaining proper sleep hygiene – not sleeping more, nor less than necessary — is praiseworthy and merits acquisition of Torah and other positive gains. One must be carefully attuned to his own body’s needs and not look at others for role modeling.
Ma’ase Ish (Part 4, p. 61) records a question that was once presented to the Chazon Ish – if the Gra got by with two hours of sleep a day, how long did Ravina and Rav Ashi sleep? The Chazon Ish answered that they could very well have slept a full eight hours a night – it depended upon their body’s needs. Although they were unquestionably greater than the Gra, there is no indication that their bodies were stronger.
After sleeping the requisite hours, one should refrain from turning over to the other side and dozing off again, or just lying purposelessly in bed. At times when the body is heavy with sleep (such as after a large meal) but sleeping would disrupt the regular sleep cycle, getting up and learning is healthy even if one might doze off here and there.
If early rising will cause one to fall asleep during davening, the Mishna Brura rules (1:9) it is preferable to sleep later and pray properly.
Indeed, Benjamin Franklin’s advice, “Early to bed and early to rise makes a man healthy wealthy and wise” takes on an added meaning and dimension. So, sleep well!
