
5. Sleeping – Resuming eating after falling asleep:[1]
A. A Hamotzi meal:
Temporary sleep – Shinas Araiy:[2] One who in middle of a Hamotzi meal slept a temporary sleep [i.e. less than 30 minutes or on couch or chair[3]] may upon awakening continue to eat his meal [i.e. bread, meal foods, and drinks] without a blessing. [If he decides to eat more bread after sleeping a temporary sleep, then he should reperform Netilas Yadayim for the bread, although without a blessing.[4]]
Set sleep – Shinas Keva:[5] One who slept a Shinas Keva [i.e. 30 minutes on bed[6]] in middle of a Hamotzi meal must repeat the before blessing upon awakening [i.e. Hamotzi on bread if he plans to eat more bread, Shehakol on meat if he does not plan to eat more bread, etc etc].[7] This applies even if he went to sleep in his eating location and did switch areas in the interim. [If he decides to eat more bread after sleeping a set sleep, then he is also required to reperform Netilas Yadayim for the bread, and is to recite a blessing upon washing.[8]]
B. A non-Hamotzi food:
Temporary sleep – Shinas Araiy:[9] One who after eating a food or drink [prior to reciting an after blessing and prior to having intent to no longer eat any further] slept a temporary sleep [i.e. less than 30 minutes or on couch or chair[10]], is not required to repeat the blessing on that food upon awakening, just as we rule regarding a Hamotzi meal.
Standard sleep – Shinas Keva:[11] However, one who slept a Shinas Keva, on their bed, must repeat the blessing of the food upon awakening.[12] This applies even if they fell asleep in their eating location and did switch areas in the interim.
What is the definition of a standard sleep versus a temporary sleep?[13] The definition of a standard sleep versus a temporary sleep is dependent both on the amount of sleep and the area in which one slept. How much sleep:[14] A standard sleep is defined as a sleep of at least thirty minutes.[15] A temporary sleep is defined as a sleep of less then thirty minutes. Where:[16] A standard sleep refers to one who went to sleep following his normal custom. Thus if one went to sleep on a bed[17] for a period of at least thirty minutes it is considered a standard sleep, and he is to recite a new before blessing upon awakening prior to resuming to eat or drink.[18] If however one slept on his hands or arm[19] on a table, or on a chair and the like then even if he slept for many hours it is considered a temporary sleep, and a blessing is not recited.[20]
If one fell asleep on the couch and the like, and then woke up, is he to repeat the before blessing prior to continuing eating? Some Poskim[21] rule a new blessing is not to be recited even if he slept for many hours, being that it is considered a temporary sleep, unless it is common for that person to sleep on his couch at night.
If one fell asleep on his bed at night is he to repeat the before blessing prior to continuing eating?[22] If he slept for many hours, a blessing is to be recited prior to continuing eating.
If one slept in his chair, such as one who is traveling on a plain or bus overnight, is he to repeat the before blessing prior to continuing eating? If he is unable to sleep in a bed that night, and hence this is his only available form of sleep, then if he slept for thirty minutes, a blessing is to be recited prior to continuing eating.
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[1] See Admur 178:8; Kaf Hachaim 178:39-40; Piskeiy Teshuvos 178:21
[2] Admur 178:8 and that this applies according to all; Michaber 178:7; Rosh Taanis 1:14; Erech Hashulchan 478:2; P”M 478 A”A 5; Chayeh Adam 40:16
[3] See Q&A!
[4] P”M 178 M”Z end; Derech Hachaim 8; Kitzur SHU”A 42:22; M”B 178:48; Kaf Hachaim 178:40 and 164:9; Piskeiy Teshuvos 178:21
Other Poskim: Some Poskim rule that there is no need to wash hands prior to re-eating the bread in such a case. [Implication of Michaber ibid and Levush ibid, and Chayeh Adam, brought in Kaf Hachaim 178:40 and 164:9]
[5] Admur 178:8 and that this applies according to all; Implication of Michaber and Rosh ibid; Kaf Hachaim 178:39
[6] See Q&A!
[7] The reason: As this is considered too much of a Siluk, removal, and Hesech Hadas and is hence considered an interval according to all opinions. [Admur ibid]
[8] P”M 178; Kaf Hachaim 178:40; Piskeiy Teshuvos 178:21; See regarding that whenever one must repeat the blessing of Hamotzi then he also must rewash his hands for the bread: Seder 5:6; Luach 7:6; Admur 164:2; 179:5; M”A 179:2; Biur Halacha 178:2; Piskeiy Teshuvos 184:2
[9] See Kaf Hachaim 178:38 regarding Davening; Piskeiy Teshuvos 178:21 footnote 109 and 115 that so is Setimas Kol Haposkim; So rule regarding a Hamotzi meal: Admur 178:8 that this applies according to all; Michaber 178:7; Rosh Taanis 1:14; Erech Hashulchan 478:2; P”M 478 A”A 5; Chayeh Adam 40:16
Other opinions: Some Poskim rule that by foods of Borei Nefashos, even a Shinas Araiy is defined as a Hefsek, and hence one who slept even a small amount on his chair must repeat the blessing prior to finishing eating. [Birchas Habayis 20:20; Aruch Hashulchan 178:15]
I’ll been on with the look of authentic apical Sugarman Monet model that we still need the levity20
[10] See Q&A!
[11] Birchas Habayis 20:20; Aruch Hashulchan 178:15; Kaf Hachaim 178:38 regarding Davening; Piskeiy Teshuvos 178:21 footnote 109 and 115
So rule regarding a Hamotzi meal: Admur 178:8 that this applies according to all; Implication of Michaber and Rosh ibid; Kaf Hachaim 178:39
[12] The reason: As this is considered too much of a Siluk, removal, and Hesech Hadas and is hence considered an interval according to all opinions. [Admur ibid]
[13] See Kaf Hachaim 178:39-40; 164:9; 4:55; Piskeiy Teshuvos 178:21 footnotes 116-122
[14] Kaf Hachaim 178:40 and 164:9 and 4:55 unlike Chayeh Adam who rules that less than 30 minutes does not require any washing of hands
[15] See Admur in Siddur regarding Netilas Yadayim that defines a temporary sleep as even more than 60 breaths. [See Chapter 4 Halacha 17] Some Poskim rule it refers to one who slept on his bed for a period of 2-3 hours. [Makor Chaim of Chavos Yair 47]
[16] See Admur 47:7 which differentiates between sleeping on a bed and on ones arms; See M”B 4:27; Piskeiy Teshuvos 4 footnote 18 and 47:15 and 47:17; 179:21
[17] Admur 47:7; Kaf Hachaim 178:39
Whose bed: It makes no difference whether he slept on his bed or a different bed, and either way it is considered a standard sleep. [Mahrsham 3:337]
[18] Regarding one who did not change his clothing: Piskeiy Teshuvos ibid writes that it is considered a temporary sleep. [See also Halichos Shlomo 6:2] However the Mahrsham 3:337 writes explicitly that even if one fell asleep in his clothing on his bed, or even a different bed, it is considered a standard sleep and he is to say the blessing, as only one who sleeps on his arms is considered a Shinas Aray.
[19] Kaf Hachaim 178:39; 47:23
[20] Piskeiy Teshuvos ibid; as this is similar to one who sleeps on his arm. Piskeiy Teshuvos ibid adds however that if one planned to sleep in this method for the night, such as one who does not have a bed available, then it is considered a standard sleep for him regarding that night.
[21] Piskeiy Teshuvos 47:15 footnote 130
[22] See Mahrsham 3:337; Brought in Shearim Hametzuyanim Behalacha 7:2
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