יש כמה מגדולי האחרונים שהתירו הדבר, אם כי בחשבון הסוגיות יש מקום לטעון שאין הדבר ברור כמו שיבואר להלן.
מקורות: יעוי' במשנ"ב סי' רלה סי"ז לענין לימוד קודם תפילת ערבית בשם האחרונים שאם ממנה שומר שאינו לומד (וה"ה שצריך שומר שאינו אוכל ואינו ישן, יעוי' באשל אברהם מבוטשאטש סי' רצט ס"א ובאישי ישראל פכ"ז הע' נז בשם הגרח"ק) להזכיר לו להתפלל, יכול ללמוד בינתיים, וכ"כ המשנ"ב עוד בסי' פט סקל"ד בשם הדה"ח לענין לימוד קודם תפילת שחרית.
And it is also explained in Shua C. Ra'a sg regarding the matter of reading by candlelight on Shabbat that a guard who does not lean is useful, and 25 regarding previous study when it is time to test for leaven if he has appointed a guard who will inform us when the time comes "P Hachalat Zvi, which God is in a well, well there, SKA).
And from there the above-mentioned Dhah learned his law as explained in his words.
And Ish B. Rea in the MGA and BTZ divided whether the permission is only to speak of a mitzvah or also to speak of the authority, and in the Garaz there ruled as 16 for Kula and in the last counters Tala ruled as MGA (in its second excuse) for the material.
And the MSNAV Rea SKO did not decide between the two views.
And it is true that the opinion of the second [Shabbat 14 PPD SK3] took a form from which the guard also admits and did not forbid except in the years when they do together in the matter of the authority.
However, the Geraz there followed the opinion of the Maga also in that it is prohibited.
(And M.M. 111 if one must feel the opinion of the Maga as the above mentioned Garaz, since it was spoken in Darbanan, and according to the scribes he followed the Mekil (177), and the Maga itself 22 Excuses and more The DHTZ divides and permits, and the Maharil cited in the Maga JC seems to be apparently not the same as the Maga in this, but in the doctrine of difficulty, and also in the opinion of the Maga itself, it is not clear that this is his opinion, as explained, so there is Here are some sides not to feel for this hardware).
However, in the Gm' [Sukkah 20 11], regarding her, a watchman sleeps and says to him, "If I fall asleep, the awake man (Rashi) will say, in the Gm', there you will sleep, that is, if you fear that the watchman will also lie down and sleep, as in Parash'i there, and why not? It is useful as a keeper is useful in all these places and in other places (according to Maga C. Retzet S.K.A.B.).
And here, according to the opinion of the above-mentioned Maga (the Garaz in his opinion) that only for the purpose of a mitzvah is it permissible to set up a guard, there was a place to settle, that is, in the Gam Meiri without the need for a mitzvah, but this is not, according to the language of the Gam Arbach Arba, and according to the above parasha , in any case, since the fear is that the guard will lie down and fall asleep, there is no reason to allow this for the purpose of a mitzvah.
And I. in the words of the Garaz in the 19th there which means that it was easy for him to divide it, and he did not clarify his intention.
And really, the words of the Gm need an explanation why he was afraid to sleep and why he didn't warn a messenger doing his mission despite the opinions that believe that a messenger does his mission (and Damourai's phlogta is in Eroubin and more), and why didn't he warn that if the guard wants to sleep he will wake up his friend and go to sleep.
And Yaoi' in Aruch to light a candle on the gm' in the sukkah there we find a difficult case where we state that they feared that a person who is awake and does not intend to sleep might fall asleep, and excused that this fear is a special law in tefillin that they feared it because of sleep even in a distant fear as we found in the ruling on temporary sleep lest he sleep permanent sleep lest snort
And according to his words it was found that a watchman would be beneficial for sleep as well and not only for eating, and I also saw in some of our recent times that they discussed the matter of an alarm clock whether it would be useful or not for the matter of sleep, (i.e. Ishi Yisrael PGG SCG in the name of the new flour lesson, Halichot Shlomo 18 p. Rafaz, Avni Yishfa HH OH 3 Mag 3), and according to the words of the Ha'alan ASH, a deedin arbach arba need is a deen in tefillin, and so for KHAF a live guard will also be useful in sleep.
And he also took note of C. Relav 17 Deshomer is also useful for sleeping and only in the case of tefillin, who were concerned as above, therefore, no shomer is useful for sleeping.
And I also saw that the two Hagarhak (Ishii Yisrael p. tashmit; Aliba Dahalkhta lat in the answers of the Garhak letter 9) in the word "maybe" that the tefillin were afraid of Tafi and indicated there according to the Hagm Baggitin which will be cited below.
And this is the same as he wrote in the book Emek Sukkah about the Sukkah Hagm there to divide between it and the din of a custodian stated in the rulings.
However, for all the above-mentioned excuses, Tsa, Dabgitin Kah AB regarding the issue of the nod Gach Ameri' it is possible to demser her to the guard, and Makshi' Hatam Gach your guarantor Arba is required, and Parshai Lest the guard himself commit a crime, and from the issue of the Gm' The name means that this is a viable issue for the conclusion, and it is difficult for the guard to be suspected of sleeping, nor does it belong to the tefillin issue, and so is all the excuses.
And Loli Parashi in the Sukkah there and in Gitin there is to be interpreted in a different way, the fear is that the guard will not be successful in keeping it, and it is a judgment in everything that depends on reality that does not depend on the opinion of the guard, and therefore wherever there is only a need for a faithful reminder of this the guard should mention, but in things that need to be changed In reality, does not every kind of person guard to be faithful about such a thing, in the Sukkah there is a discussion about the person who goes to sleep a temporary sleep, and in this Ameri' there is a fear that he will fall asleep, that is, that he will sleep a permanent sleep, and what is meant by "lest he fall asleep" is that he will sleep deeply, and in this there is no guarantee She assures that a person will be able to wake him up, and David took the spear and the water plate from Saul's head and they went to them and there was no one who saw and no one who knew and there was no summer because they were all asleep because God's slumber had fallen upon them (1 Samuel 20:12) Ish.
And also with regard to Gitin there, which is condemned regarding wine that can crack and break, and in this the guard cannot guarantee that it will not happen even if he sits and guards it all day long, and in this the difficulty of the Gm' Arbach Arba needs.
And perhaps it should be said of the jurists who held to the halacha that Moel Shumer is useful in other doctrines such as Shlomed and their origin is from Dina Dashabt C. Ra'a there, that this is the opinion of the column and without the compilation, it is possible that they did not interpret the difficulty of the Gm' Arbach Arba should have in the second of the places as Parshii, and also the language of the Garaz The above can easily be burdened with all of this in the context of his words (the Most High there and saying to his friends, etc. filled inside).
And because of the urgency of things, maybe another Rashi model should be settled. The main thing to say is that the guard can commit a crime because changing reality is a lot of trouble, and in this I feel that the guard will not live up to his mission, and since the guard can make every effort to wake up the dispatchers, and this is the intention Rashi lest he lie down and fall asleep, i.e. lest he fail to fulfill his mission but will already go to sleep himself when he needs to do so, and likewise in the matter of a barrel he can make a great deal of effort in advance and in the end to ensure that if the barrel bursts that the wine is not lost, therefore whoever does not do this, I mean Rashi crime.
However, I would rather say that Rashi Gofia does not think according to the ruling of the column and Shivli the collection in Hal' Shabbat there, and for her friends a guard will not be useful in other places either, only Danan is not sustainable for her in this.
And once again I found that the Maharshak in Shlomo's wisdom severed the words of the Sukkah there and followed the words of the prohibitions in the 2nd of the Hal' Shabbat there.
And Yaoi' in the innovations of the elders of the Gera Gitin so that the sakh' within his words and Zal, and even more difficult even if we are pushed yes MM Yaksha Soguya Delkman (page 20 AB) attacks her Rabbi from Shreshaya Arbach Arba needs, after all DSL Dakhsha lest Yabekah is similar to fearing lest he die, etc. Akal, and his words must be interpreted in the way that it is explained that fear lest Yabekah is fear lest he die, that is, that what is not useful to guard is a kind of meaning that the definition in this is that just as it is not useful to guard a person who does not die, as there is no A person is a ruler of the spirit to imprison the spirit, so that no person can be a guard that does not break out, and it is explained in his words that the teacher of the matter of your Arab Arab needs as I wrote.
However, apparently there is no necessity to interpret the words of the elders of the Gaon, so Dish interprets all of his words according to the account that B. the girls in case he breaks, the A. that the degree of fear is like lest he dies (Ral Dakhl Tana Danzakhor who thinks lest he dies should also consider lest he break) and through the B. which does not depend In this, and it belongs to him who considers a Tana lest he die and does not consider that he may die, and there in the types of 'Derbach Arba' he needs to account according to Tana who thinks that he may die, and from what Damksha does he consider that he may die, and from what does Damkesha does his Arab need and does not settle a Dashma that he may break, the nod is not severe when he dies, since he learned that he is indeed in the rank of Shama will die.
This is how it is possible to say what he meant by his words, and one needs leisure to study his words with the proper study to find this out.
(And I will point out the model of the latter who adopted that 'difficulty in the sukkah is a special din in tefillin, perhaps they thought that the difficulty in tefillin is a special din in tefillin and regarding Gitin the difficulty' is like what I wrote, but apparently it would be more appropriate to interpret both equally and as above as I wrote).
Rabbi Shabban Yehoyada will hardly be difficult' Derbach Arba needs and you' there Dashina is a special law [and his words need an explanation as to why Balama did not feel'' lest the guard should sleep in every guard, and it is probably necessary to add additional words in his intention that it is only in combination that the guard goes to sleep and in the valley of Sukkah "L], and his son in his book Gaon Ya'akov on the Hag'm there 36 20 a justification for this.
And also in Minchat Shlomo, a prayer, p.b., a halakhic letter, as well as in Arhot Haim Spinka, C. Tla Ska, what the Gach wrote excuses it.
And in the book of Rav Baruchot, he wrote to explain in a different way that they should be in the Sukkah for someone who is not obligated not to sleep Daha Meiri for someone who puts on a tefillin who goes to sleep temporarily and gives his sleep to just a person who doesn't put on a tefillin, and if he is pushed as the Maharashek put it on T', this is a difficulty. Daha there in Gm. Admatertz, it is possible to demser her to the guard, and it is difficult for you to guard, and the Lord needs to justify that the guard puts on a tefillin, and it should also be made difficult for the guard to pretend that it is permissible for the guard to sleep if he was appointed as a guard. Lest the keeper commit a crime, and the keeper is prohibited from committing a crime, and we also find, according to his excuse, the renewal of a sham law that the judges allowed is a keeper only in such a way that the keeper is obligated to be like him, such as in learning Arabic before only a keeper who has not prayed can still be a keeper, and I did not find that they mentioned that a person who prayed Arabic is not Could be a keeper for that matter.
And the latter made it difficult from the words of the Hagm Erubin Sa A'a Darv Shesht he handed over to her during her years to listen to her, and they believe that it is a special rule for Tefillin Nicha, but the latter will already agree on the evidence from the Hagm Shem Deshem, after all he could not pray after he had drunk wine and the best he could do was to give his year, and from this there is no permission for anyone to give his year (and in the book Tefarat Adrat HC 9 which extended to bring length statements from the latter in all this matter).
The superior of all the above has dished out many sides of the issue here, and whoever wants to rely on the nonsense I wrote apparently will not be able to sleep and hand his sleep over to the guard, but in fact, my heart is straining to renew the hardware because of this because it is only because of difficulty, for example in the Sukkah there, and there are many excuses in the latter about the difficulty. Mag' Dasukha, and there are some of the last great ones, which are the Ha'arlan, the Ha'dash, as well as the Gerhak [in the 'maybe'] language, which allowed sleeping and setting up a guard.
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