Siman 231

It is stated in Sukkah (26b): "It is forbidden for a person to sleep during the day more than the sleep of a horse, and how much is the sleep of a horse: sixty breaths... Abaye would sleep for the duration it takes to travel from Pumbedita to Bei Kuvei; Rav Yosef read concerning him: 'How long, O sluggard, will you lie there'" see there. And behold, the Rambam did not bring this at all, and his reason is simple, for behold Abaye slept much, as Rav Yosef read concerning him "How long etc.," and Rashi explained that this is six parsaot, see there. And although we do not know from where Rashi derived this, nevertheless, at any rate we have heard that the halacha is not so, for it is obvious that he slept more than sixty breaths, and it is clear that this is the reason of the Rambam for omitting this. And certainly in a matter such as this, everything is according to what kind of person he is, and also from Tractate Avot chapter 3 there is proof for this, as we learned there: "Morning sleep and afternoon wine... take a person out of the world," for with morning sleep the time for the recitation of Shema passes, but afternoon sleep we did not learn, and so we have seen of the giants of the world that they would sleep during the day about an hour or two, for so they required according to their weakness and according to their conduct.

However, the Tur and the Shulchan Aruch ruled accordingly, and in any case the words of the Tur can be reconciled, and this is the wording of the Tur: "After he finishes his meal he should return to study, and if it is impossible for him to study without a midday sleep he should sleep, provided that he does not prolong it much. We learn in Sukkah… sixty breaths Abaye would sleep… Rav Yosef read concerning him etc." Thus far his words. And according to this, he did not rule that it is forbidden to sleep more than sixty breaths, but rather that he should not prolong it much, meaning that to sleep many hours as at night is certainly forbidden, for if so, when is his Torah study accomplished? And afterward he brought that which is in Sukkah to inform us that there are those who were stringent up to sixty breaths and there are those who were lenient in this; however, in any event, he should not sleep much.

But the words of our teacher, the Beit Yosef, are perplexing, for he wrote: "If it is impossible for him to study without a midday sleep, he should sleep, provided that he does not prolong it, for it is forbidden to sleep during the day more than the sleep of a horse, which is sixty breaths." Thus far his words. And it is difficult: from where do we derive this prohibition? For the Rambam did not cite this at all, and the Tur also did not write a prohibition regarding this. And the Tur was precise in his words as I have written, so how could he write a language of prohibition regarding this when it is explicitly proven from the Shas that Abaye did not do so? And it must be said that our teacher, the Beit Yosef, maintains that there is no dispute here at all, and Abaye also admits to this, but he maintains that everything is according to the individual, and he was not able to suffice with sixty breaths; and our teacher, the Beit Yosef, wrote for one whose health is strong and is able to suffice with sixty breaths. Nevertheless, he should not have left the matters unexplained, and it requires great further study. And after the duration of his sleep, he does not need to recite the blessing of "Elokai Neshamah," for this is only in the morning. And some say that he should recite "Vihi Noam" before he sleeps during the day because of damaging spirits (Magen Avraham), and in this too we do not follow the custom.

And even in this little that he sleeps, his intention should not be for the pleasure of his body, but rather to strengthen his body for the service of Hashem, may He be blessed, such as to study Torah or to engage in mitzvot; and even one who must provide for his wife and children through labor or commerce and needs to rest during the day in order to toil for his livelihood, is also permitted. And so too, in everything that he enjoys in this world, the primary purpose should not be for the pleasure of his body, for this is the act of a beast, and all matters of this world are brief and vanity and emptiness; rather, everything should be for the sake of Heaven, and regarding this it is said: "In all your ways know Him," and the sages, of blessed memory, said in Avot (2:12): "And let all your deeds be for the sake of Heaven," even optional matters—eating, drinking, walking, sitting, standing, intimacy, conversation, and all the needs of your body—should all be for the service of your Creator or for something that causes His service (Tur in the name of our teacher Yonah).

Eating and drinking, how so? It is unnecessary to mention forbidden things, but even when one eats and drinks permitted things and was hungry and thirsty, if he did so only for the pleasure of his body, it is not praiseworthy, unless he intended so that he would be healthy for the service of his Creator. And sitting, standing, and walking, how so? It is unnecessary to mention that one should not sit in a session of scoffers, nor stand in the path of sinners, nor walk in the counsel of the wicked, but even to sit in the council of the upright, to stand in the place of the righteous, and to walk in the counsel of the pure, if he did so for his own pleasure to fulfill his desire and passion, this is not praiseworthy, unless he did so for the sake of Heaven.

Lying down, how so? It is unnecessary to say that at a time when he is able to engage in Torah and mitzvot and he induces sleep to pleasure himself, it is not proper to do so; but even at a time when he is weary and needs to sleep in order to rest from his exhaustion: if he did so for the pleasure of his body, this is not praiseworthy, unless he intended to fulfill the needs of his body so that he will be able to serve his Creator, and gives sleep to his eyes and rest to his body for the sake of health, and so that his mind will not be unsettled in Torah due to exhaustion. Tashmish, how so? It is unnecessary to say that he should not commit a transgression, but even during the onah mentioned in the Torah, if he did so for the pleasure of his body or to fulfill his desire, this is reprehensible; and even if he intended that he should have sons who will serve him and take his place, this is not praiseworthy. Rather, [it is praiseworthy] only if he intended that he should have sons for the service of his Creator, or if he intended to fulfill the onah mentioned in the Torah like a person paying his debt.

What is the nature of conversation: It is unnecessary to mention the prohibition of speaking lashon hara and coarse speech, but even when speaking of the words of the wise, one's intention must be for the service of the Creator or for something that leads to His service. The general rule of the matter: A person is obligated to set his eyes and heart upon his ways and to weigh all his actions in the scales of his intellect, and when he sees a matter that will lead to the service of the Creator, may He be exalted, he should do it, and if not, he should not do it. And one in whom these traits are found serves his Creator all his days, even at the time of his sitting, his rising, his walking, his business dealings, his eating and drinking, and all his needs, and regarding them it is said: "Praiseworthy are those whose way is perfect, who walk in the Torah of Hashem."