It turns out that he will read since according to Rabbi Rish Barchot the time of Kash is already before the night and also for Didan, the MM has the form of the regulation of Kash and if it is to stand in the prayer from the OT as the interpretation of Rish Barchot in the name of Yerushalmi and Ish Batus ', MM, after all, even Kash on the bed is not a rule for reciting the Shema Dauriita except for sleeping from the OT in the blessings on page 5, and so on the Mishnab that it is not proper to go out on Kash on the bed, so it was found that K "Sh of Arabic faction and the rule of the Kash on the bed is dominant, and in any case he should not refrain from reading the Kash, and after all, he who has already read the Kash on the bed is commanded to read it again if he does not fall asleep according to the Sages and rulings and this Kash that we should instruct him to read, and we should add that if a person does not sleep all night, he is completely exempt from reading the Shema on the bed, even if he is not TAH, the rule would be to go to sleep on his bed, and so if we exempt this person from reading the Shema on the bed In Pelag, he will not have to read Kash on the bed that night, but only Kash in the blessings in the evening prayer after restoration, and yet it is not appropriate for him to avoid Kash when he sleeps after Pelag, and he should not sleep on an Aramaic bed since he has already been Kash for a long time. And if they are spurred on.
To the point of the matter, when is it permissible to go to bed and if a guard is needed and if a guard is useful, I have discussed this in other answers.
Those who are careful never to pray in Arabic before Tsha'ah according to the custom of Jerusalem A.A. are obligated from the state to say Kash on the bed then since they consider David as Mr. Abid he is always AAH sleeping close to the night which according to Rabbi Batus there has already come time for K "S Daurieta also without R. Yehuda.
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