A person should ensure to sleep at night enough to maintain his physical wellbeing and his ability to remain alert throughout the day. Some people make the mistake of trying to follow the example of rare Torah sages, such as the Gaon of Vilna, who slept only a couple of hours at night, without realizing that this practice is not appropriate for the vast majority of people. The Rambam famously writes that one should sleep for eight hours every night. The general rule is that one must sleep enough at night to remain healthy and to function well throughout the day. The Mishna Berura, citing the Mahasit Ha'shekel (Rav Shmuel Loew, d. 1806), writes that each person must determine how much sleep he needs so he can serve Hashem at the highest level. The Gemara (Sukka 26b) states that one should not take a significant nap during the day. Specifically, one should not sleep the duration of "sixty breaths" or more. As discussed in previous installments, the generally accepted consensus is that this refers to a period of a half-hour. Importantly, Rashi, commenting on the Gemara, explains that the reason for this teaching is because of "Bittul Torah" – taking time away from Torah learning. The daytime hours are to be used productively, and not wasted, and for this reason, the Sages discouraged sleeping during the day. It thus follows that if a nap will help a person be more productive, then to the contrary, it is proper to take a nap during the day. Indeed, many Rabbis and great Torah scholars would take short naps during the day because they felt this helped them achieve more. Many Rabbis rise early to pray at dawn, and then spend the first part of the day intensively involved in learning and teaching Torah, and so they take a nap in the early afternoon so they can continue their learning and teaching the rest of the day. If a person takes a nap for this reason, and not out of laziness, then this is certainly acceptable. Likewise, on Shabuot or Hoshana Rabba, after one had remained awake throughout the night learning Torah, it is acceptable to sleep as necessary to replenish one's strength so he can function properly. This is true also if somebody rose early for Selichot – he may nap during the day so he has the strength to remain productive and to learn Torah in the evening. It goes without saying that if somebody wastes his time during the day on vain pursuits, then it is preferable to sleep, which at least provides benefit for the body and for the mind. On Shabbat, there is a Misva to take a nap in the afternoon for the sake of "Oneg Shabbat" – enjoying Shabbat. It has been said that the word "Shabbat" may be read as an acrostic for "Shena Be'Shabbat Ta'anug" – "sleep on Shabbat in a delight." The Meiri (France, 1249-1315), in Masechet Shabbat (118), brings a passage from the Talmud Yerushalmi that notes a contradiction between two different sources – one stating that Shabbat should be enjoyed through Torah study, and another teaching that it should be enjoyed through sleep. The Yerushalmi reconciles these conflicting statements by distinguishing between Torah scholars and laymen. At first glance, this means that Torah scholars, who derive great pleasure from Torah study, should learn Torah on Shabbat in fulfillment of the obligation of "Oneg Shabbat," whereas laymen should enjoy Shabbat by sleeping. The Meiri, however, explains that to the contrary – a Torah scholar, who exerts immense efforts throughout the week to learn Torah, should relax and nap on Shabbat, whereas laymen, who do not have time for serious Torah study during the week, should devote their free time on Shabbat to learning. Indeed, the students of the Arizal testified that he would sleep for two or three hours every Shabbat afternoon, as he felt that sleep on Shabbat is beneficial for the soul. The preferred practice, it would seem, is to enjoy a nap on Shabbat but also ensure to make time for Torah learning. The Rabbis teach that the sanctity of Shabbat increases over the course of Shabbat, reaching its peak with the recitation of Minha. For this reason, it is preferable on Shabbat to pray Minha early in the afternoon (Minha Gedola), in order to reach the highest levels of sanctity at the earliest possible moment. However, once one prays Minha and attains this exalted level, it would then be inappropriate to waste his time or to sleep, as he should instead seize this opportunity to utilize this level of Kedusha for Torah learning. Summary: Although daytime napping is, in principle, discouraged, napping is allowed and even proper if is done for the purpose of remaining alert and productive. On Shabbat, there is a Misva to sleep in order to enjoy Shabbat, though one must also ensure to devote time on Shabbat for Torah learning.
