Sleeping Like Yaakov Avinu

Parsha Halacha | June 27, 2025

In the Torah portion of Vayetzei, we find Yaakov stopping at a certain place (Mount Moriah) on his way to Charan and praying and sleeping there. According to our sages, 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) 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, “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, ץַקיִיַּו בֹקֲﬠַי וֹתנְשִּׁמ – “Yaakov woke up from his sleep.” According to the Midrash the verse can be understood as if it said וֹתָנְשִׁמִּמ – “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 19th-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.”
His Prophecy
The Matnot Kehunah (Rabbi Yissachar Berman ben Naphtali Ha-Kohen of 16th/17th-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.
Couldn’t Sleep because He Was Used to Learning
According to the Imrei Yosher (by Rabbi Vidal HaTzarfati of 16/17th-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 19th-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 19th-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, “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, ‘And all your deeds should be for the sake of Heaven.’”

This is the meaning of the teaching of our sages 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 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 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, “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 Hachaim adds 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 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, “The Shechinah never departed for the Western Wall.” Had he known that this holiness was present, he wouldn’t have slept.

Sleeping Like a Jew

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

The Rambam writes that eight hours is a sufficient amount of sleep. Rabbi Yaakov Emden writes that if one gets used to it, six hours is sufficient. The Steipler Gaon says that nowadays the average person needs seven hours of sleep. Whereas the Mishnah Berurah writes 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.
It’s proper to train boys in this matter from age 9 and up.
One should wake up a man who is sleeping on their back or stomach so he can turn on his side.
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. There are also Kabbalistic reasons for this practice.
According to the Arizal, it is important for a man to wear a garment with tzitzit (tallit katan) while asleep as this will dispel the power of the unholy forces.
One shouldn’t have on them or under his pillow any iron when sleeping, as this can increase the power of the unholy forces.
One should go to the bathroom before (saying the bedtime Shema and) going to sleep.
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. 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.
If a person goes to sleep in a joyous mood he will have a good dream at night. In addition this will help a person get quality sleep and get up, ready to serve his Creator.
If a person has a good dream he should remember it and write it down.
One who sleeps while wearing shoes is experiencing a taste of death. Some say this can cause one to have memory loss. As such, one should take off their shoes (but not necessarily one’s socks) before going to sleep or when napping during the day. One should also ensure that their children not sleep in their shoes. Some say that this doesn't apply to a short nap.

Sleep Nullifies Judgments and Is Good Against Depression

Rabbi Pinchos of Koritz said 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.” He meant that as a result of going to sleep in bed, G-d would fight for him.
The Talmud says (that people say), “If a quarrel is delayed overnight, the quarrel will be nullified.”
During the rebellion of Korach, Moshe said, “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.

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. (The soul of one who sinned during the day may be unable to ascend properly due to the impurity that is attached to it.) 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, 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).

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

Wishing you a Shabbat Shalom UMevorach!