Hot answers tagged sleep
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הגהות אשרי מסכת עבודה זרה פרק ב
רשב"ם כתב בשם רבינו שלמה דהיינו דג טהור שקורין בורביט"א ור' יהודה חסיד אמר כל מי שיאכל בורבוטא לא יזכה לאכול לויתן ופעם א' התירו רבינו אפרים ואמרו לו בחלום שהתיר שרצים וחזר בו ואסרו וכל הפוסק מלאכלו ינוחו ברכות על ראשו.
Quick translation:
"The Rashba"m writes in the name of R' Shlomo that there is a fish called ...
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Dreams are essentially a lower-prophecy that anyone can receive. In the Torah, many people experience dreams with messages, Yaakov, Yosef, Pharoh and his wine-maker and baker, Avimelech, Ballaam.
Talmud Bruchos 55a-57b has a bunch to say about dreams and how to interpret certain symbols in dreams.
Dreams are 1/60th of a prophecy.
Part of them is ...
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This is sort of an argument from absence, but...
Shulchan Aruch (Orach Chaim 8:16) describes a case where a person sleeps at night wearing his tallis, as to whether he has to recite a berachah on it the next morning. If there were indeed any problem with what parts of the body the tzitzis strings touch, then I would think this would be a logical place for ...
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Taamei Haminhagim (citing Machazeh Avraham, by R. Avraham of Buczacz) says that it is because the ushpiza for the seventh day of Sukkos is King David, and he used to stay up all night studying Torah - so we do the same to evoke his corresponding Divine attribute.
R. Chaim Vital (Pri Eitz Chayim and Shaar Hakavanos, cited in Nitei Gavriel) give a different ...
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The Lubavitcher Rebbe zt"l has a different take on it. In his talk of Shabbos Parshas Vayeishev 5734 (Sichos Kodesh 5734 1:201-202), he explains that Yosef told over these dreams precisely because he hoped to use them to defuse his brothers' jealousy toward him.
Previous dreams recorded in the Torah were basically meant to be taken at face value. For ...
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The Mishna Berura (2:11) quoted in the linked article brings from the Shaloh Hakadosh that while not required by the strict letter of the law it is considered "midas chassidus" (pious behavior) to cover one's head while sleeping.
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In SHU"T SHOEL UMASHIV he answers that according to the MORDECHAI only when a garment is worn in a way of clothing (DERECH LIVISHA) is one obligated in Tzitzis.
The SHUT of the MARSHAM adds that Tzitzis are meant to surround one on four sides so you could see them when looking in every one of the 4 directions. A blanket does not have that, which might be ...
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The Lubavitcher Rebbe zt"l explains (in Likkutei Sichos 15:339ff; English adaptation at Chabad.org) that there was one detail in the dreams that threw off the magicians.
The Torah describes the first seven cows coming out of the river, and then the second seven cows, "and they stood next to the cows at the riverbank." Now, times of plenty and of famine come ...
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How did Achashverosh not think that Mordechai would be disturbed by the decree to kill all the Jews?
2 potential answers, neither of which has been researched.
First, psychological:
Achashverosh didn't want to owe anyone anything. He didn't actually care about Mordechai or his people; he cared about his record (the potentially public knowledge that he doesn't repay his debts).
Second, textual:
As far as I can tell, Haman never identifies his ...
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The sefer "Zikaron L'Moshe" (pg. 65) writes that the Chasam Sofer originally understood that the reason one must wait six hours after meat, is because that is how long it takes to digest the food, and therefore this only applies to one who ate a meal in the day. However, when one sleeps the food digests quicker, and he may eat milk even before six hours are ...
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From the link above (emphasis added):
It is forbidden to store [raw or cooked] food or drinks(23) under a bed [even if the food is wrapped and sealed in metal containers or in a suitcase] in which someone will sleep.(24) But if, inadvertently, food or drink was stored under a bed and someone slept on the bed, many poskim hold that the food does not ...
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It is permitted to place food underneath a bench, even if the bench is used for sleeping, since a bench is not a bed. [It is recommended that food not be placed under an airplane seat, since airplane seats are regularly used as beds Kuntress U'vlechtecha Baderech 4:2 and note 30, quoting contemporary poskim.
http://torahsearch.com/page.cfm/2930
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As I see it, this question must be divided into two separate issues:
How does standing by while another person is in pain affect you, your soul and middot?
How does the Jewish tradition view allowing a child to CIO (Cry It Out) from the perspective of the child? ie. Does anyone discuss how this activity may affect the child in the long run?
Let's start ...
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The minhag to say Hamapil at the end is so the beracha is semucha to (just before) sleep. That is that there should be no hefsek (break) between the beracha and falling asleep.
The minhag held by the Gra and other achronim is to day Hamapil first. They reason that the psukim said afterwards are not considered a hefsek.
I am basing what I wrote on Siddur ...
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I heard this from Rav Shmuel Eliyahu:
Dina D'malchuta Dina is limited to laws that are:
Enforced in practice by the government,
Apply equally to all citizens,
and do not contradict Torah.
Even if a consumer of a mattress were forbidden by law to remove the label there would have to be some kind actual enforcement of that law to bring it ...
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Maybe the reason to fall asleep specifically through the process of drinking wine is to remember the miracle which was done through wine at the different wine parties in the Book of Esther as outlined here: Can you use Liquor to fulfill Ad Dlo Yoda?
EDIT: I challenge your assumption that the two rules are separated. The Rambam writes in Megillah 2:15:
...
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No source right now, but I remember learning that the dreams were a prophecy. And a prophet is obligated to tell over his prophecy, if not he is liable to die by the hands of Heaven (See Rambam Hilchot Yesodei HaTorah 9:3).
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One may not inflate a mattress for the first time on Shabbos, as this would violate makeh b'patish. However, one may inflate or reinflate a mattress on Shabbos as long as it is not the first time the mattress was inflated, since deflating a mattress that is not being used is the standard mode of use. Therefore, the mattress is not considered broken when it ...
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Certainly not.
There is a Gemara (Berachos 57a) which mentions interpretations of various dreams, and many of them include doing a sin. For example:
הבא על נערה מאורסה יצפה לתורה שנאמר (דברים לג, ד) תורה צוה לנו משה
מורשה קהלת יעקב אל תקרי מורשה אלא מאורשה
If one dreams he has intercourse with a betrothed maiden, he may
expect to obtain ...
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The Rebbe actually addressed this question in a letter dated 7 Cheshvan, 5715 [1954]:
Re Sleeping in the Succah In order to safeguard and inspire a greater
feeling toward the Succah, sleeping in it is not practiced by us. The
basis for this is two-fold: First, we have a rule that Hamitztaer
putter min HaSuccah (suffering exempts one from dwelling ...
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As stated, in the mattress example, that tag is there to prevent mattress manufacturers from putting all sorts of awful stuff in their mattresses and consumers not knowing. Once you've read the "ingredients label" and have bought the mattress, you can do whatever you want with it. (Well if you go to sell it to someone else it gets tricky ...) So rip away!
...
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Per the following health websites - sleeping on the left side avoids heartburn
http://www.ehow.com/way_5206251_sleeping-positions-better-digestion.html
http://www.livestrong.com/article/69972-sleeping-positions-better-digestion/
The Rambam in Hilchos Deios Perek 4 Halacha 5 also mentions to start off sleeping on the left and then switch over to the right.
...
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See Yeshiva.org here (under heading תיקון ליל שבועות, number 15 [טו]):
לימוד נשים - נשים אינן חייבות בתיקון ליל שבועות, ואם הן באות ולומדות תנ"ך וכד' תבוא עליהן ברכה (שו"ת רב פעלים א, או"ח סוד ישרים, סי' ט).
And here (second paragraph under heading "staying up at night")
Responsa Rav Pa’alim (Sod Yesharim 9) points out that for mystical reasons ...
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How about this? See Orach Chaim siman 128, seif 25, that where there is a shul consisting entirely of kohanim, and there are more than 10 in the minyan, those who are more than 10 go up to duchen.
So, have him assemble a bunch of his kohanim friends, let him stay as one of the 10 who don't duchen, and then he can say this tefillah.
Not that I endorse ...
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Simple answer no.
Complex answer, there is a mahloket as to exactly why we wash our hands in the morning. Some hold that is is because we have touched an unclean part of the body, some hold that is is because of a ruah ra that rests upon a person while they are asleep, some hold that is not a ruah ra but rather klipot or hiztoniut that rest upon a person ...
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I'll go you one better - if the purpose is to not know the difference between "arur Haman" and *"baruch Mordechai", why bother drinking or sleeping at all?
Of course, I'm not referring to the highly intelligent community that patronizes this site, but do you really think that most of the rest of us really know the difference while we're sober?
This is ...
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The Mitzvah isn't to pass out or even to space out. The Mitzvah is one of Simhah. The Gemara, in my opinion, is simply saying that the revelry ought to be great. Asked to quantify it, it just went for the most extreme. I think it is, essentially, a license to get totally hammered. Not as a Mitzvah in and of itself, but rather as a function, or a measure, of ...
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Radak (to v. 8) explains simply: one or two times it might indeed have been Shmuel's imagination (thinking in his sleep that someone was calling him), but three times means that Shmuel really had heard something. Since no one else was there except Eli and Shmuel, Eli understood that it must be a Divine voice.
He also quotes Ibn Ezra, who says that it's ...
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Many mefarshim say that the Egyptian chachamim messed up because they did not understand that they were the same dream.
For example, see Seforno (41:8) who indicates that were trying to relate the dreams to one another through cause (the cow dream) and potential effect (the grain dream). The basic dream was planting (though plowing) + water (the yeor) = ...
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