The bracha of HaMapil
[1] (Halacha 288)
Question: What is the source of Bircas HaMapil?
Answer: The Gemara in Maseches Berachos1 says: 'One who enters to sleep upon his bed says from Shema Yisrael until Vehaya Im Shamoa. And he says: Blessed is He Who casts the bonds of sleep upon my eyes and slumber upon my eyelids, and Who gives light to the pupil of the eye. May it be Your will, Hashem my God, that You lay me down in peace, and grant my portion in Your Torah, and accustom me to a mitzvah, and do not accustom me to a transgression, and do not bring me to sin, nor to iniquity, nor to trial, nor to disgrace, and let the good inclination rule over me and let the evil inclination not rule over me, and save me from an evil occurrence and from evil illnesses, and let not evil dreams and evil thoughts alarm me, and let my bed be perfect before You, and give light to my eyes lest I sleep the sleep of death, Blessed are You Hashem, Who gives light to the entire world in His glory'.
Although in the wording of the Gemara it was not explicitly brought that the beginning of the bracha must be with the Name and kingship, but rather it was written briefly "Blessed is He Who casts", nevertheless the Gemara in Berachos2 says: 'Rabbi Yochanan said: any bracha that has no kingship in it - is not a bracha', and so it was ruled as halacha in the Rambam3, the Tur, Shulchan Aruch, and the Shulchan Aruch of the Alter Rebbe4.
And see in Tosafos5 who wrote regarding the brochos mentioned in Perek HaRo'eh: 'One who sees etc. says Blessed is He Who performed miracles for our forefathers etc. - Rabbeinu Shemaya explained that all these brochos require mention of the Name and kingship, Blessed are You Hashem our God King of the world'.
And so wrote the Rosh6: 'And all the brochos taught in this chapter require mention of the Name and kingship, and so it is also in the Yerushalmi of our chapter: Rabbi Zeira and Rav Yehuda, any bracha that has no kingship in it is not a bracha'.
And based on this the Geonim and the Rishonim7 wrote in the text of Bircas HaMapil a bracha with the Name and kingship8, as the Rambam wrote9: 'When the Sages instituted these words of tefillos, they instituted other brochos to recite each day, and these are them: when a person enters his bed to sleep at night he recites, Blessed are You Hashem our God King of the world Who casts the bonds of sleep upon my eyes and sinks the sleep of slumber and gives light to the pupil of the eye, may it be Your will Hashem my God that You save me from an evil inclination and from an evil occurrence and let not evil dreams nor evil thoughts alarm me and let my bed be perfect before You and raise me up from it to life and to peace and give light to my eyes lest I sleep the sleep of death, Blessed are You Hashem Who gives light to the entire world in His glory'.
Question: Why are there differences between the text of the bracha in the Gemara and the text as we recite it?
Answer: The Tur wrote10: 'And Rav Amram added to it words: and raise me up in peace and grant my portion in Torah and accustom me to a matter of mitzvah and do not accustom me to a matter of transgression and do not bring me to sin nor to trial nor to disgrace and let the good inclination rule over me and let the evil inclination not rule over me and save me from an evil occurrence and from evil illnesses and let me not be alarmed etc.'.
And in the glosses of the Gra11 on the Gemara there he wrote: 'This is the addition of Rav Amram Gaon'. That is, the text of the bracha as printed in the Gemara includes a later addition that the printers added from the words of Rav Amram Gaon.
And in a similar vein the Yaavetz wrote in his siddur12: 'And in our Talmud it has length of language and changes. It appears that it is an addition from the choice of the copyist scribe who lengthens with toil. With matters that are not of the topic, and he grasped and came with the matters of Bircas Elokai Neshama as an inadvertent one and a forgetful person. Therefore our early ones, our forefathers and our teachers, abandoned it, for their mind was not at ease with that length, and see with the eye of your intellect how pleasant are the words of uprightness, how even the number of the words of the bracha corresponds in gematria to מטה (bed) (54), for it is the bracha of the bed'.
And in Siddur Tzelosa DeAvraham13 he wrote: 'None of the Rishonim of blessed memory had this text before them in the Gemara, and the Tur wrote that Rav Amram Gaon added it in the siddur, see there. And they did not have the custom to recite it in these lands'.
In the coming days we will study the details of the halachos of this bracha
Notes:
1 60b ↩
2 40b ↩
3 Hil. Brochos ch. 1 law 5 ↩
4 § 214 ↩
5 Berachos 54a ↩
6 ibid. ch. 9 § 1 ↩
7 As written in the Siddur of Rav Amram Gaon § 95. And likewise in Siddur Rashi § 429: 'And he recites Blessed are You Hashem our God King of the world Who casts the bonds of sleep upon my eyes' ↩
8 And note the words of the Meiri (60b) regarding Bircas Elokai Neshama: 'And he does not open it with Baruch, for it is adjacent to its fellow, and the sleep in between is not called an interruption' ↩
9 Hil. Tefillah ch. 7 law 1 ↩
10 OC § 239 ↩
11 letter 2 ↩
12 Shaar Malon, (Eshkol ed. vol. 1 p. 503) ↩
13 p. 849 in Vayaas Avraham ↩
[2] (Halacha 289)
Question: Does one say Bircas HaMapil first or Krias Shema first?
Answer: In the previous halacha we saw the words of the Gemara1 'One who enters to sleep upon his bed says from Shema Yisrael until Vehaya Im Shamoa. And he says Blessed is He Who casts', and from the plain meaning of the language it appears that Bircas HaMapil is said after Krias Shema.
But in the Yerushalmi2 we find an implication that the conclusion - before sleep - must be with Krias Shema, and this is its wording: 'Rabbi Huna in the name of Rav Yosef [=said] what is the reason they said a person must recite Shema in his home in the evening, in order to drive away the harmful spirits. His statement teaches that one does not say matters after Emes VeYatziv [=the implication of his words is that one should not interrupt with additional matters between Krias Shema and sleep, for the essence of the enactment is to drive away the harmful spirits, and therefore one should recite Krias Shema adjacent to his bed]. . Rabbi Ze'ira would hide among the baskets to hear how [Rav Shmuel] would recite Shema, and he would recite and repeat and recite until he sank into his sleep [=Rabbi Ze'ira hid among the baskets in order to learn how Rabbi Shmuel would recite Krias Shema, and he saw that he would recite Krias Shema and repeat and recite until he sank into sleep, and he said nothing after Krias Shema], and what is the reason [said] Rabbi Acha and Rabbi Tachlifta his father-in-law in the name of Rabbi Shmuel bar Nachman [Tehillim 4:5] "רגזו ואל תחטאו אמרו בלבבכם על משכבכם ודומו סלה". [But] the statement of Rabbi Yehoshua ben Levi differs, for Rabbi Yehoshua ben Levi recited chapters afterward [=and he learned this from the verse "רִגְזוּ וְאַל תֶּחֱטָאוּ אִמְרוּ בִלְבַבְכֶם", say the verses of Krias Shema in which it says "on your hearts". And say this "עַל מִשְׁכַּבְכֶם, וְדֹמּוּ סֶלָה" and be still in sleep. But Rabbi Yehoshua ben Levi disagrees and after Krias Shema he would recite chapters of Tehillim].
And behold the Avudraham wrote3: 'And Rabbeinu Hai wrote that it is proper to precede the bracha before Krias Shema and the chapters and all these verses so that one falls asleep out of the reading. And he brings proof from the Yerushalmi which says that Rabbi Ze'ira would recite Shema and repeat and recite until he sank into his sleep'. And so wrote the Kolbo4.
However in the Shiyurei Knesses HaGedolah5 he wrote: from the words of Rabbeinu the author of the Turim of blessed memory it appears that first one recites Krias Shema and afterward recites Bircas HaMapil, and so it is implied from the language of the Talmud. But our minhag now is to say Bircas HaMapil before Shema'.
And behold the Mechaber wrote6: 'He recites upon his bed the first paragraph of Shema and blesses: HaMapil, Who casts the bonds of sleep upon my eyes etc.'. But the Rema wrote in a gloss: 'And he should recite Krias Shema adjacent to his bed'.
And the Magen Avraham explained7 that they too differed as to what to precede, and that this depends on the dispute in the Yerushalmi, and this is its wording: 'And from the arrangement of the language of the Tur and Shulchan Aruch it is implied that after Shema one says HaMapil and afterward says Yoshev BeSeser etc., and one must say that his reasoning is because Shema is not recited on account of protection8 but only because we derive from the verse "אמרו בלבבכם" as is stated in the Gemara that one must say words of Torah or a request adjacent to sleep, therefore one must say it before Bircas HaMapil so that there be no interruption between the bracha and sleep. But Yoshev BeSeser and the others which are on account of protection are not an interruption. But the Rambam ch. 7 and the Hagahos Maimoniyos hold that Shema too is said last, and so wrote Rabbeinu David Avudraham in the name of Rabbeinu Hai who holds that Shema too is on account of protection, and so wrote Tosafos at the beginning of Berachos that it is proven so in the Gemara, and so it is in the Yerushalmi. And in the Yerushalmi ch. 1 there is the dispute of Rav Ze'ira who recited and repeated and recited, who holds that Shema is said last, and Rabbi Yehoshua ben Levi who holds that one says chapters afterward, thus the Rambam and the Hagahos Maimoniyos hold like Rav Ze'ira. And the Tur and Beis Yosef ruled like Rabbi Yehoshua ben Levi, and if so it is astonishing regarding the Rema who wrote he recites and repeats and recites etc. which is against the opinion of the Beis Yosef, and as for halacha it seems to me that the halacha is like Rabbi Yehoshua ben Levi as written in the Rif..'.
From the words of the Magen Avraham it emerges that even for those who say Bircas HaMapil after Krias Shema, one may add verses for protection and they are not an interruption between the bracha and sleep.
But on the other hand the Shelah9 wrote: 'But in the Gemara in Perek HaRo'eh it is implied explicitly, and in all the poskim10, that Bircas HaMapil is said last. And so I saw in the Krias Shema arranged by the Gaon the kabbalist the man of God Maharam Cordovero, and he arranged Bircas HaMapil last, and this is obvious. And so it is written explicitly in Sefer HaMussar (of Rabbi Y. Kaltz) ch. 4, that after Krias Shema one says Bircas HaMapil, and his reasoning is sensible, for how can one interrupt between Bircas HaMapil which is the bracha of sleep, and sleep. And it is already known that it is forbidden to interrupt between the bracha and the matter over which one blesses .. and so it is in Sefer Adam VeChava (Rabbeinu Yerucham), Nesiv 13 part 2 ..'.
In practice the Alter Rebbe in the siddur wrote Krias Shema before HaMapil, and like the words of the Shelah to also say the verses of Yoshev BeSeser and the other verses of protection before reciting Bircas HaMapil.
And in the Shaar HaKollel11 he noted: 'And in the Shaar HaKavanos … also in the siddur of the Arizal Bircas HaMapil is arranged before Shema Yisrael, also in the Yerushalmi .. but certainly for the people who direct these intentions in a hidden manner, the entire order is considered by them the beginning of sleep for this is the matter of the deposit and it is not called an interruption. But for the people who say the words without intentions it is not the beginning of sleep, but sleep for them is actual sleep, they must say Bircas HaMapil last. Again I found in the siddur of the Arizal Zolkiew in this wording: and one who wishes to purify his thought so that he not come to evil thoughts should say Bircas HaMapil after the completion of Krias Shema etc., thus these and those are the words of the living God'.
If so, our minhag is to say Bircas HaMapil after Krias Shema and the other verses.
Notes:
1 Berachos 60b ↩
2 Berachos ch. 1 halacha 1 ↩
3 Seder Krias Shema before the bed ↩
4 § 29 ↩
5 Hagahos HaTur OC § 239 4 ↩
6 § 239 seif 1 ↩
7 s.k. 2 ↩
8 And see in the Eliyah Rabbah s.k. 3 who objected: on the contrary, it is explained in the Talmud and in all the poskim that it is on account of protection. And he also objected there to his hanging the two opinions on the dispute in the Yerushalmi ↩
9 Chullin, Derech Chaim Tochachas Mussar in a gloss ↩
10 In the Eliyah Rabbah there he was astonished: on the contrary 'for most of the poskim hold that the bracha is recited before Shema' ↩
11 ch. 36 s.k. 10 ↩
[3] (Halacha 290)
Interruption between HaMapil and sleep (1)
Question: Is it permitted to interrupt between HaMapil and sleep?
Answer: The Kolbo wrote1: 'And all of Israel have the custom not to eat and not to drink and not to speak after the Krias Shema that they say upon their beds, and they relied on this verse "אמרו בלבבכם על משכבכם" this is Krias Shema "ודומו סלה". And before he recites Shema upon his bed he says a bracha2, this: Blessed are You Hashem our God King of the world Who casts the bonds of sleep upon my eyes etc.'.
From his words it is understood that by law it is permitted to interrupt between Bircas HaMapil and sleep, but they had the custom not to interrupt, and made a support from the verse "אמרו על משכבכם ודומו סלה".
And in accordance with his words, that there is no prohibition by law, it emerges from the words of the Bircas Avraham3 who wrote: 'How do we bless before sleep HaMapil, Who casts the bonds of sleep etc., for why do we not there too be concerned that perhaps he will not sleep and it would be a bracha in vain? And one may say, that Bircas HaMapil, Who casts the bonds of sleep, is a bracha of thanksgiving over the nature of sleep which is necessary for the existence of man, for it is impossible not to sleep for three days .. if so this bracha will be fulfilled in any case within its time which is three days, and he does not repeat and bless it until he sleeps a second time .. and further one may say .. a bracha of praise like Bircas HaMapil, Who casts the bonds of sleep etc., for a bracha of praise one may bless upon the way of the world, like the bracha Who gives the rooster understanding which one may bless upon the way of the world even if he did not hear the sound of the rooster .. and regarding this, in Bircas HaMapil, Who casts the bonds of sleep, there is no concern if he does not sleep at all, for it is a bracha of praise upon the way of the world'.
That is, that even in the event that he does not fall asleep immediately, this is not a bracha in vain: a) since certainly within three days of the bracha he sleeps and the bracha will be on that sleep. b) or that it is a bracha of praise on sleep in general and not on the specific sleep of each individual. And if so, according to this there is no problem of interruption between the bracha and sleep.
On the other hand in the Seder HaYom4 he wrote: 'And it seems to me that this bracha should not be blessed at any hour that one wishes to lie down until he sees for himself that sleep is coming upon him and his eyelids are held to sleep, for how can he bless "Who casts sleep" while sleep has not yet come but he is merely preparing a place for it to come, certainly it is a bracha in vain. And since I have seen many people erring in this matter and at every time and hour that they seek to lie down upon their beds they bless, I wrote this, for it is fitting for every God-fearing person to be careful of this and not to bless it except at the hour proper for it, and this is a correct reason. And after it he recites Krias Shema until the paragraph of Vehaya Im Shamoa and even though its recitation is for protection it is also a mitzvah to accept upon oneself the yoke of the kingdom of Heaven adjacent to his bed'.
And in a similar vein the Shelah wrote5: 'After Krias Shema he should say Bircas HaMapil, and its reasoning is sensible, for how can one interrupt between Bircas HaMapil which is the bracha of sleep, and sleep. And it is already known that it is forbidden to interrupt between the bracha and the matter over which one blesses. And even though sleep is not in his control and sometimes he interrupts much against his will between the bracha and sleep, this is nothing, for the Torah exempted the one under duress6, and one is obligated to rectify only a matter that depends on him'.
And moreover the Siddur Beis Yaakov wrote7: 'After he finishes the reading upon the bed he should divert his mind from his affairs and sleep immediately. And if he still cannot sleep, he should meditate on the verses of mercy, or repeat them with mouth and heart until he sinks into sleep and out of meditation on words of Torah. And he should not interrupt with any deed or speech between the reading and sleep. All the more so that he should not eat and not drink. Unless from great necessity. And then he should repeat and recite Krias Shema, the first paragraph at least, with the verse "בידך אפקיד רוחי". But Bircas HaMapil he need not repeat if he did not divert his mind from sleep. And if he diverted, it seems to me that he must also repeat and bless'.
If so, according to their view, Bircas HaMapil is a bracha over sleep and therefore one should not interrupt between it and sleep.
But in the Knesses HaGedolah8 glosses on Tur Orach Chaim § 239 he differed with the aforementioned Seder HaYom and wrote 'And I do not wait to say it until I sleep, for the reason that sleep should not overcome me and I forget to say it. And what the author of the Seder HaYom wrote that it is a bracha in vain, he did not speak correctly, for he is not blessing now, that is, he is not saying "Who casts now the bonds of sleep", but rather "Who casts the bonds of sleep upon my eyes", and it is over the sleep he is going to sleep, similar to Who gives the rooster understanding, that even though he did not hear the sound of the rooster, and likewise all the other Birchos HaShachar are recited, which are over the arrangement of the world and its conduct, here too he blesses over what he is going to sleep. And so it appears from the words of the Kolbo which Rabbeinu the Beis Yosef of blessed memory wrote, who wrote that all of Israel have the custom not to eat and not to drink and not to speak after the Krias Shema they say upon their beds etc. For it appears that the strictness is only not to speak or eat and drink, but if he sits silently even if he blesses it before sleep a long time [it is fine]. And even to eat and drink and speak, it is not on account of a bracha in vain that they touched upon it, but because it is written: "אמרו בלבבכם על משכבכם" this is Krias Shema "ודומו סלה". And I have the custom, at the time sleep comes upon me, to say: "בידך אפקיד רוחי" etc. "רגזו ואל תחטאו" etc.
If so, we have seen that they differed regarding the nature of the bracha and whether one should be concerned about the laws of interruption between the bracha and sleep. Tomorrow, God willing, we will bring the practical conclusions that emerge from this.
Notes:
1 § 29 ↩
2 And see the discussion and the opinions whether to precede Krias Shema or HaMapil in the previous halacha no. 289 ↩
3 by Rabbi Avraham Treves vol. 4 § 166 ↩
4 Seder Krias Shema upon his bed ↩
5 Maseches Chullin Derech Chaim Tochachas Mussar in a gloss ↩
6 In Bava Kamma 25b ↩
7 Malon Seder Shechivah letter 3 ↩
8 Hagahos HaTur OC § 239 s.k. 1 and in Shiyurei Knesses HaGedolah s.k. 5 ↩
[4] (Halacha 291)
Interruption between HaMapil and sleep (2)
We learned in the previous halacha that the early authorities differed regarding the nature of the bracha, whether it is a bracha over sleep, over the specific sleep of each individual, and therefore one should not make an interruption between the bracha and sleep by law, or whether it is a bracha of praise and thanksgiving over the very concept of sleep in the world1, and therefore by law there is no prohibition to make an interruption, but only a minhag.
And from the words of the Rema2 who wrote: 'And one does not eat and drink or speak after the Krias Shema upon his bed, but rather sleeps immediately, as it is said: "אמרו בלבבכם על משכבכם ודומו סלה"'. It is understood that there is no law here that it is forbidden to interrupt on account of the laws of interruption3, but only on account of the support from the verse "ודומו סלה".
But from the Magen Avraham it appears that he was concerned for the view that there is a problem of interruption by law, and therefore he wrote4: 'And from the arrangement of the language of the Tur and Shulchan Aruch it is implied that after Shema one says HaMapil and afterward says Yoshev BeSeser etc. .. therefore one must say [Krias Shema] before Bircas HaMapil so that there be no interruption between the bracha and sleep, but Yoshev BeSeser and the others which are on account of protection are not an interruption'.
And he further wrote5: 'And it is written in the Seder HaYom that one should not recite Krias Shema when he enters to sleep but only when he sees that sleep is coming upon him, and in the Knesses HaGedolah he wrote that one should recite it immediately lest sleep seize him afterward and he not recite, and there is no concern of interruption except when he does something else in between'.
However the Pri Megadim6 noted: 'See Eliyah Rabbah letter 3, Bircas HaMapil, even though in the sukkah one does not bless lest he not sleep, here he blesses upon the way of the world like Who gives the rooster understanding'.
Question: We saw that there is a dispute whether we are concerned about an interruption in Bircas HaMapil. In practice, what is the law regarding a person who goes to sleep but is concerned that perhaps he will not succeed in falling asleep, should he recite Bircas HaMapil?
Answer: The Mishnah Berurah wrote7: 'And in any case it seems to me that if one is uncertain whether he will be able to sleep afterward, it is certainly not worthwhile to bless a priori'.
And his words are founded on the fact that he was concerned for the view of the Seder HaYom8 that it is a bracha of sleep over the sleep, and therefore when there is a concern that perhaps he will not fall asleep, he wrote that he should not bless.
However, we already saw in the previous halacha the words of the Shelah who holds that one should be concerned for interruption, and nonetheless he wrote9: 'And even though sleep is not in his control and sometimes he interrupts much against his will between the bracha and sleep, this is nothing, for the Torah exempted the one under duress, and one is obligated to rectify only a matter that depends on him'.
And moreover, even according to the view of the Seder HaYom itself, the Pri HaSadeh wrote10: 'Regarding the essence of the aforementioned difficulty .. how is it possible to bless HaMapil since it is possible that he will not sleep and his bracha will be in vain, it seems to me according to what is written in the Seder HaYom that one should not bless except when he sees that sleep is grasping his eyes, if so he may well say "Who casts the bonds of sleep upon my eyes" for the bonds of sleep have already fallen upon him and it makes no difference whether he sleeps or not11'.
Also the Kaf HaChaim12 elaborated to refute the view that one should not bless on account of concern for interruption, and wrote: 'And if you say perhaps he will not sleep and it will be a bracha in vain, as I have seen some say, the Rav Shiyurei Knesses HaGedolah already rejected this reason, that this reason is not applicable because Bircas HaMapil is over the nature of sleep and over the way of the world .. and if so we take it to bless - Berach Es Avraham folio 102a and b. And the Yafeh LaLev brought it in letter 2 and wrote that his custom was at first to bless without mention of the Name, but after he saw the words of the aforementioned Berach Es Avraham he acted according to his words and objected to the Siddur Beis Yaakov and others. And so it is fitting to act, for since it is mentioned in the Gemara and in the words of the Arizal of blessed memory, one should not be concerned about a doubt regarding brochos'.
And see also in the Machashavos BeEitzah13 who wrote: a. that one may say that in HaMapil he blesses well upon the way of the world.. b. one may say that Bircas HaMapil was fundamentally instituted only upon the doubt, and as in the bracha for the burning of chametz explained in § 432 that one need not set aside crumbs14. c. one may say that since at the time of his bracha his intention and will was to sleep, he blesses well'.
If so, in practice, a person who goes to sleep but is uncertain whether he will succeed in falling asleep, must recite HaMapil15.
Notes:
1 And see Olas Tamid OC § 239 s.k. 1: 'that we give praise to the Holy One Blessed be He over the nature of sleep which is necessary for the existence of man, and it seems that so it is in the Midrash [Bereishis Rabbah] "and God saw that it was good" this is sleep' ↩
2 § 239 seif 1 ↩
3 See also Aruch HaShulchan s.k. 6 ↩
4 s.k. 2 ↩
5 s.k. 3 ↩
6 in Eishel Avraham ↩
7 seif 1 in Biur Halacha s.v. adjacent to his bed ↩
8 And he does not rely on the words of the Chayei Adam vol. 1 klal 35 seif 4 who wrote: 'even if he did not sleep at all, it is not in vain, for one may say that they instituted it upon the way of the world like Birchos HaShachar' ↩
9 Maseches Chullin Derech Chaim Tochachas Mussar in a gloss ↩
10 vol. 2 § 31 ↩
11 But there is much to examine in his words, what is the definition of "bonds of sleep", and how is it possible to load these matters into the Seder HaYom ↩
12 s.k. 7 ↩
13 vol. 1 § 4 ↩
14 And see also the glosses of the Gra at the end of § 432 ↩
15 And see also in Halichos Shlomo Tefillah p. 170 ↩
[5] (Halacha 292)
Interruption between HaMapil and sleep (3)
Question: We saw that according to all opinions, a priori one does not interrupt between Krias Shema and HaMapil and sleep. What is the law in a case where there is a need to interrupt, such as a person who feels hungry or thirsty, may he eat or drink, and if so, must he repeat and recite Bircas HaMapil?
Answer: The Mishnah Berurah wrote1: 'And if he desires to drink or to speak some necessary matter it appears that it is permitted, but he should repeat and recite the paragraph of Shema; indeed if he already recited Bircas HaMapil he should be careful in this, for he will interrupt between the bracha and sleep2'. And Rav Chaim Naeh copied his words in the Ketzos HaShulchan3.
And indeed some have written4 that even if he relieved himself after HaMapil he should not recite Bircas Asher Yatzar.
However, we already find it explicit in the words of the Rishonim to permit, as the Leket Yosher wrote5 concerning his teacher the author of the Terumas HaDeshen: 'And he had the custom not to drink or to interrupt with anything once he recited Krias Shema until he goes to sleep, nevertheless there is no prohibition in the matter if one were to interrupt'. We see that he held it is a custom and not a prohibition by law.
Also the Yaavetz in his siddur6 who was stringent like the view of the Seder HaYom that there is a law of interruption wrote: 'And he should not interrupt with any deed or speech between the reading and sleep. All the more so that he should not eat and not drink. Unless from great necessity'.
And in the Hisorerus Teshuvah7 he wrote: that even one who needs to relieve himself after he recited Krias Shema and blessed HaMapil should recite Asher Yatzar but 'he should repeat and recite Krias Shema and say some verses of mercy and sleep, and it will be good for me'.
And so wrote the Sefer Pri HaSadeh8: 'It is obvious that certainly it is permitted and one is obligated to recite Asher Yatzar .. the Rema did not write that it is forbidden to speak, but only "and one does not speak", meaning that he should see to place sleep adjacent to the bracha, in any case there is no prohibition to speak like in the middle of the tefillah .. Bircas Asher Yatzar which is a bracha that our Sages established, which is more of an obligation, and also speech after Bircas HaMapil which is not so forbidden by law, certainly it is obvious that if he needed to relieve himself after Bircas HaMapil, since he is already interrupted and standing, for to relieve himself is certainly obvious that it is permitted since it is forbidden to hold back one's needs, if so it is obvious that since he already needed to interrupt, that he may also interrupt and is obligated to interrupt to say Bircas Asher Yatzar as above, obvious with God's help'.
And so wrote many of the poskim of our time, that when there is a need one need not be concerned about an interruption between Bircas HaMapil and sleep.
In Shu"t Yechaveh Daas9 he wrote: 'And among these matters one should note regarding what the Mishnah Berurah wrote, that if one desires to drink or needs to speak a necessary word, before Bircas HaMapil it is permitted, but after Bircas HaMapil it is forbidden, for through this there will be an interruption between the bracha and sleep. Thus far. And he goes according to his view in the Biur Halacha where he casts doubt on what the Knesses HaGedolah and the Chayei Adam wrote, that it was instituted upon the way of the world. However, according to what has been said, that many of the Acharonim agreed with their words, and even the Mahara"i the author of the Terumas HaDeshen holds that it is permitted by law to interrupt between the bracha and sleep, as written in the aforementioned Leket Yosher, therefore if he desires to drink he may bless without any concern. And likewise it is permitted to interrupt and speak a necessary matter, such as if a child is crying and one needs to speak to his heart to calm him. And so wrote the Sefer Meorei Or (chelek Be'er Sheva 43a). And even the Gaon Yaavetz agrees to be lenient in this. (And afterward he should repeat and recite Krias Shema and sleep). And it further appears that if he needed to relieve himself, he should wash his hands and recite Asher Yatzar, and need not be concerned about an interruption'.
And see also in Shu"t Kaneh Bosem10: 'And even though as for halacha one certainly should not deviate from the ruling of the poskim in this, nevertheless it appears to me that in a place of need one may certainly rely on the reasoning of the great poskim who hold that fundamentally by law there is no prohibition to interrupt even with speech even after he already recited Bircas HaMapil, and all the more so that it is permitted to sit and learn if he cannot fall asleep and sleep. This is what appears to me in this matter, with God's help'.
And in Shu"t Be'er Moshe10 he wrote '.. and although one should not be so lenient wantonly, but also to be stringent like the Mishnah Berurah does not appear correct, and nevertheless how good it is to say the paragraph of Krias Shema after the drink or after he spoke at a time of great need like the Mishnah Berurah so that he sleeps out of words of Torah. And according to this it emerges from the discussion that it is obvious that a son is obligated to interrupt to answer his father regarding his questions, for you have no matter more necessary than fulfilling the mitzvah of honoring one's father which is a positive commandment from the Torah, only afterward he should recite again the paragraph of Krias Shema adjacent to his sleep, like the words of the Mishnah Berurah. And without doubt even the Mishnah Berurah himself in such a case would not be stringent. And certainly the father too should see not to do such a thing, so that the son will not treat this law lightly from now on and it will not become necessary for him to be lenient also in other matters, for he will say who knows in how many halachos we are stringent without any obligation or necessity'.
In practice11: a) a priori one should not make an interruption between Bircas HaMapil and sleep. b) however in a case of need, such as one who remembered that he did not pray, or who needs to relieve himself, or where there is another important need, he may interrupt and should not recite HaMapil a second time (but he should recite again the paragraph of Krias Shema).
Notes:
1 s.k. 4 ↩
2 And this is apparently according to his view that he was concerned for the words of the Seder HaYom as explained in the previous halacha ↩
3 § 27 din 9 ↩
4 See Shu"t Kol Simcha (Breuer) § 32. And what is referenced in Kovetz Nezer HaTorah Iyar 5769 p. 358 ↩
5 OC page 45 topic 3 ↩
6 Malon Seder Shechivah letter 3 ↩
7 Shu"t vol. 1 § 128 ↩
8 vol. 1 § 93 ↩
9 vol. 4 § 21 ↩
10 vol. 4 § 18 ↩
11 (Stern) vol. 1 § 63 ↩
12 And see also Orchos Chaim Spinka OC § 239 letter 3. Halichos Shlomo Tefillah p. 170. And what is referenced in Kovetz Nezer HaTorah there. And see also Teshuvos VeHanhagos vol. 2 § 131 ↩
[6] (Halacha 293)
Question: Does one who goes to sleep during the day recite Bircas HaMapil?
Answer: In the Gemara Berachos1 it is stated: 'One who enters to sleep upon his bed says from Shema Yisrael until Vehaya Im Shamoa and says Blessed is He Who casts the bonds of sleep ..'. And it is not explicit in the Gemara that this is said specifically over the sleep of the night. And likewise in the Behag2 and the Rif3 and the Rosh4 night is not specified specifically, but we find Rishonim and Acharonim who wrote that this bracha is said only at night, and as follows:
The Rambam wrote5: 'When a person enters his bed to sleep at night he recites, Blessed are You Hashem our God King of the world Who casts'.
And Rabbeinu Manoach wrote there6: 'The Raavad wrote that these two brochos, the one before sleep and the one after it, are specifically when one goes to lie down at night, because they were instituted for the minhag of the world, but if one goes to sleep during the day he does not bless them'.
The Rokeach7: 'One who enters to sleep at night recites Krias Shema until Vehaya Im Shamoa. And says Blessed are You Hashem our God King of the world Who casts'.
And so wrote the Avudraham8: 'One who enters to sleep upon his bed at night blesses (Berachos 60b) Blessed are You Hashem our God King of the world Who casts the bonds of sleep upon my eyes and slumber upon my eyelids'.
And in the Kolbo9 he wrote: 'The Rabbi had the custom, when he himself lay down to sleep during the day, to recite Vayehi Noam, as it is stated in Maseches Shevuos that Rabbi Yehoshua recited these verses and slept, and he does not say Bircas HaMapil, Who casts the bonds of sleep etc.'.
However the Meiri10 brought a dispute in this: 'There is one who says that these brochos [=Elokai Neshama, and HaMapil] were instituted only once a day, and that is at the time of lying down and rising for most of the world, but if one slept during the day he need not bless them, for they were instituted not over one's own action but over the custom of the world whose way is to lie down at night and to rise during the day, and there are those who differ in the matter11.
And see also the words of the Magen Avraham12 who wrote 'that it applies only at night'.
However in the Teshuras Shai13 he inclined to say that when one did not bless at night, he may bless also during the day, and wrote: 'And in the Talmud Perek HaRo'eh folio 60b it states plainly "one who enters to sleep upon his bed" and night is not mentioned, and so the Rif and Rosh and Tur, but in the Rambam ch. 7 of Hilchos Tefillah he wrote "one who enters his bed to sleep at night", and in any case there is no proof, for because it is forbidden to sleep during the day and also this bracha was instituted to be said only once in a twenty-four hour period like the other Birchos HaShachar, therefore he was precise and wrote "at night", but for one who is awake the whole night, from where would we come to nullify the bracha when he sleeps during the day a regular sleep'.
But in practice the poskim wrote14 that one should not bless over the sleep of the day, as the Chayei Adam wrote15: 'One who sleeps during the day need not recite this bracha, even though it appears that it is a bracha of enjoyment, in any case it is impossible to bless during the day for we are concerned lest he not be able to sleep. But at night even if he did not sleep at all, it is not in vain, for one may say that they instituted it over the custom of the world like Birchos HaShachar as above. And further, since it is forbidden to sleep during the day as stated in the Shulchan Aruch § 4, if so it is not applicable to institute a bracha over this, and even for one who needs to sleep as stated in the Shulchan Aruch § 231, in any case they did not differentiate. And further, it is not applicable to say "Who casts the bonds of sleep etc." for specifically at night which was created for sleep, whereas during the day a person incites sleep upon himself. And before he sleeps during the day he should say Vayehi Noam etc.
And see in the Eishel Avraham16 who wrote that so is the minhag 'and one who is awake the whole night and sleeps afterward during the day a regular sleep as is customary on the day of Hoshana Rabbah, I have also not seen it explicit in this whether to bless HaMapil during the day, and it seems that they had the custom not to bless. And it needs great examination in this .. and through this every sleep during the day is in the category of temporary sleep, and over this our Sages did not institute an obligation of a bracha at all, therefore they had the custom not to bless on the day of Hoshana Rabbah. And in any case it is good to meditate the bracha or to say it in the wording of "Merciful One", and as above several times in this .. but in such a case where there is an inclination toward the obligation of the bracha over sleep that is in place of the night, since it was not specified in the Talmud and the early ones of blessed memory that this bracha is fixed specifically over regular sleep, therefore it appears that it is fitting to bless in the wording of "Merciful One" and to meditate the holy Name well'.
If so, in practice one who goes to sleep during the day does not recite Bircas HaMapil, even if he did not sleep the night before17.
Notes:
1 60b ↩
2 Hil. Brochos ch. 9 ↩
3 44a ↩
4 ch. 9 § 23 ↩
5 Hil. Tefillah ch. 7 law 1 ↩
6 law 3 ↩
7 Hilchos Brochos - continuation of § 345 ↩
8 in Seder Krias Shema upon the bed ↩
9 § 29. And so wrote the Tashbetz letter 259, and this is Hilchos Nesias Kapayim. The Maharil in Minhagim ↩
10 Berachos 60b ↩
11 Those who differ regarding Bircas Elokai Neshama are also brought in the Beis Yosef in § 231, they are the Agur and the Shibolei HaLeket. And see in Shu"t BeTzel HaChochma vol. 5 § 166 who wrote to prove that the Shibolei HaLeket holds that one blesses even during the day ↩
12 s.k. 2 ↩
13 § 82 ↩
14 See Mishnah Berurah s.k. 8 ↩
15 vol. 1 klal 35 seif 4 ↩
16 (Butchatch) § 231 ↩
17 And some further wrote that even if one goes to sleep before the emergence of the stars and his sleep will be at night he should not bless, see Shu"t BeTzel HaChochma vol. 5 § 166. But see what Rabbi Sh.A. Stern wrote in Shaarei Hora'ah 9 5767 p. 52 that: 'it seems to me that in those countries where the day is exceedingly long in the summer days and the night lasts about three or four hours and most of the country's inhabitants go to sleep while it is still day until dawn, in such a case it is obvious to me that over this sleep the enactment to bless and recite Shema applies, and there is no room at all to exempt from this bracha .. and as the conclusion of the matter it appears that in those countries where such is their custom to go to sleep for the fixed sleep of the night while there is still daylight, certainly they may recite Bircas HaMapil, and even in other places one should not prevent those who have the custom to recite this bracha upon their going to sleep before the sun sets and they then establish their sleep of the night..' ↩
[7] (Halacha 294)
Question: Does one who goes to sleep after midnight recite Bircas HaMapil?
Answer: This question was asked of the Mahari Basan1, whether one who enters to sleep after midnight must recite HaMapil, and particularly according to those who go according to the Kabbalah in the wake of the words of the Arizal, and in his responsum he writes in practice: 'And so too likewise, when a person goes to sleep after midnight, it is well to say HaMapil and to intend by it upon what was done before midnight, even though it is outside its time, for he is giving thanks for the past over what was done for the benefit present now, so it seems to me'. The Birkei Yosef brought it2. And the Shaarei Teshuvah3. And so wrote the Rav HaMagen4.
But in accordance with the questioners who held that HaMapil should not be said after midnight, the Rosh Sharabi wrote5, cited in Shu"t Rav Pealim6.
And so wrote the Kaf HaChaim here7: 'However one who examines will see in the Shaar HaKavanos in the discourses of the night that the essence is like the one who wished to say that according to the hidden meaning one should not bless HaMapil except specifically the one who sleeps in the first half of the night, for at that time is the falling of the dormita, but after midnight when the intellects return to be drawn there is no room for Bircas HaMapil, and further since the time of HaMaavir has arrived how can he bless HaMapil .. and so wrote the Chesed LeAvraham letter 10 that here in the holy city Jerusalem may it be rebuilt, the minhag of the chassidim who come in the secret of Hashem according to the Arizal of blessed memory is not to say it once midnight has passed over him, thus far his words. And those who learn at night until midnight and recite Krias Shema before midnight in order to perform the rectification effected through the Krias Shema upon the bed, it appears that one should bless HaMapil without the Name and kingship'. And there are those who ruled thus in practice8.
But as for halacha, many of the Acharonim9 wrote that even after midnight one should bless with the Name and kingship, and likewise in Darkei Chaim VeShalom, the minhogim of the holy Rebbe Rabbi Chaim Elazar of Munkatch, it is written10: 'Bircas HaMapil he blessed even after midnight.
If so, in practice even one who goes to sleep after midnight should recite HaMapil with the Name and kingship.
Question: What is the law when one goes to sleep after dawn, but before sunrise?
Answer: The Eishel Avraham wrote11: 'One who is awake the whole night and comes to sleep after dawn before sunrise, until now it was plain to me that this sleep is exactly like the sleep of the night according to all opinions, since post facto one fulfills the obligation of Krias Shema of the evening then as is known, if so this is like night exactly for all matters .. and now I have some hesitation in this, that perhaps in any case, since we hold [§ 235 seif 4] that from dawn it is not the time of lying down to say Hashkiveinu, through this the enactment of our Sages of Bircas HaMapil is not applicable then. .. And Krias Shema is because it is preferable that there be Krias Shema then rather than it be nullified entirely, but one may also say that in the general "uveshochbecha" of the holy Torah it is until they rise from their beds, and to this the time of Krias Shema of the evening is applicable then, and Hashkiveinu implies the time of the beginning of lying down and it is not customary to begin then. And according to this there is also a doubt regarding the aforementioned bracha whether it is not over that of the day as above, that perhaps our Sages instituted only over the time of the beginning of the usual lying down, whereas then one also fulfills the obligation of Krias Shema of the morning, and it needs good examination'.
And later12 he wrote: 'Elsewhere I wrote to be in doubt whether the sleep from dawn until sunrise is like at night, and it appears that there is a sort of decision that it is like at night, since in any case it is the time of lying down also regarding Krias Shema of the Torah. Even though it is also in the category of rising regarding Krias Shema of the morning, in any case since lying down is also applicable at that time, presumably the sleep then is exactly like at night regarding rabbinic matters'. And see the continuation of his words there, and his intention needs examination13.
But the Mishnah Berurah14 wrote: 'After dawn has arrived I have no doubt at all, for even though there are people who sleep at that hour until sunrise and it is still the time of lying down under pressing circumstances as stated in Berachos 9, in any case regarding Bircas HaMapil it appears that the time has passed, for he cannot say Hashkiveinu after dawn as stated there in the Gemara, and consequently in our case too he cannot say "that You lay me down in peace" for it is no longer the time of the beginning of lying down but the end of lying down as Rashi explained there'. And the Keren LeDavid wrote15 that in any case it is correct to have the practice to bless without the Name and kingship or by meditation.
If so, in practice one should not recite HaMapil with the Name and kingship when he goes to sleep after dawn. But see in the note16.
Notes:
1 in Shu"t Lachmei Todah § 21 ↩
2 OC § 239 s.k. 2 ↩
3 letter 2 ↩
4 in a gloss on the Sefer Divrei Shalom which will be brought below ↩
5 in his book Divrei Shalom in his glosses on the Shaar HaKavanos folios 68-69 ↩
6 vol. 1 in Sod Yesharim § 14 ↩
7 letter 8 ↩
8 And so wrote Shu"t Or LeTzion vol. 2 - ch. 15 note 12, and in Shu"t Yechaveh Daas vol. 4 § 21 he ruled not to bless on account of "safek brachos lehakel", but see in the Sefer Halacha Berurah by Rabbi D. Yosef § 239 letter 9 and in Birur Halacha letter 10 at its end that his father the Grav Ovadia Yosef himself retracted and ruled like the Lachmei Todah to bless ↩
9 See Eishel Avraham, Mishnah Berurah, Keren LeDavid brought below who wrote that only from dawn one should not bless, and see in Kuntres Aleh LiTerufah p. 9 that those who refrain from saying it after midnight, this is a minhag of ignorance etc. ↩
10 letter 348 ↩
11 Butchatch § 231 ↩
12 § 239 ↩
13 And perhaps what he wrote in the continuation of his words "amud hashachar" his intention is not to dawn but to sunrise, and it still needs examination ↩
14 Biur Halacha § 239 seif 1 s.v. adjacent to his bed ↩
15 § 60 ↩
16 Teshuvos VeHanhagos vol. 1 § 198: 'However in Europe, such as in England, for about two months in the summer at midnight it is already dawn according to the view of the Gra and Grash"z which depends on the horizon, and in any case my opinion inclines to bless HaMapil then, and even though in the Biur Halacha here he inclines not to bless after dawn, just as one does not then say Hashkiveinu in the tefillah, it appears to differentiate that Hashkiveinu is in the plural and they did not institute it after dawn since for most of the world it is not then the time of lying down, but HaMapil is in the singular and even during the day it is fitting to bless, only the sleep is not as pleasant as at night, or according to the Chayei Adam (32-4) we are concerned during the day lest he not sleep, or one blesses only when it is the time of sleep for the world but that midnight there, which is dark and many go to sleep, and certainly they are still lying in bed where sleep is pleasant and it is considered like night, one may bless in the singular until sunrise even according to those who are stringent in this generally'. And see also Machazeh Eliyahu § 3 letter 2 ↩
[8] (Halacha 295)
Question: We learned in the previous halachos that during the day one does not recite Bircas HaMapil, and at night one does, but what is the law in a case where one goes to sleep just before and close to dawn in a manner where it is possible that the sleep itself will occur after dawn, may he recite the bracha?
Answer: In this question the Mishnah Berurah1 was in doubt and wrote: 'I was in doubt2 whether, if it is still before dawn at the time of Bircas HaMapil but he estimates that by the time he sleeps dawn will arrive, we go after the time of the bracha which is still night, or after the sleep which will be during the day, and over the sleep of the day the bracha was not instituted, as the poskim wrote3'.
But the Eishel Avraham (Butchatch)4 wrote: 'And so the wording flowed in HaMapil with the holy Name, for I did not see the light of day at all then, but on account of the fact that I did not sleep immediately after Bircas HaMapil, there was a doubt that perhaps the sleep began after dawn, and in such a case it is obvious that according to all opinions there is no concern, and anything that is before dawn even if it is in utmost proximity to the day, one blesses HaMapil well then with the Name, and one need not be concerned lest he not sleep until the day breaks, for if we were to be concerned so, even when there is much time before the day there would be a concern, but he blesses well according to his hour'.
And the Kinyan Torah wrote5: 'And according to his [=the Eishel Avraham's] words the doubt of the Biur Halacha is decided, that one should bless Bircas HaMapil then'.
And so wrote Shu"t Chok Moshe6: 'For as long as it is night and his intent is to sleep, he blesses even though he knows that before he sleeps dawn will arrive, we do not mind, for he is not blessing the bracha over himself at all over his own sleep, but the time of the onset of the obligation of the bracha depends on the time of his sleep, and it was indeed night at the time of the bracha, and he blesses it over the fact that the world is asleep then and also he is tired at this .. therefore it seems to me that for one who is fit to sleep before dawn, even if he sleeps for one moment, he may well begin the bracha even if the conclusion will be afterward and he sleeps afterward, and in any case, for the sake of thoroughness, he should conclude with Baruch Shem Kevod Malchuso LeOlam Vaed, and it will be pleasant for him. And see also in Shu"t Pri HaSadeh7.
If so, one who goes to sleep just before and close to dawn may rely on the poskim and recite Bircas HaMapil with the Name and kingship, even in the event that in practice he falls asleep after dawn has arrived8
Notes:
1 Biur Halacha § 239 seif 1 ↩
2 Apparently the matter also depends on the topic discussed earlier, whether the bracha is over his sleep (in which case one may say that his sleep must be at night) or whether it is a bracha of praise, in which case he may bless during the time of night even if he will fall asleep only during the day ↩
3 And the Sefer Meshiv Halacha § 419 wrote on this: 'And in my humble opinion the essence is not to say that the essence of the bracha was instituted over sleep at night not during the day..' ↩
4 § 239 ↩
5 Shu"t vol. 6 § 145 at its end ↩
6 OC § 16 ↩
7 § 31 ↩
8 And particularly since, in addition to the aforementioned poskim who explicitly permitted blessing in such a situation, there are those who held that even after dawn one blesses (see Halacha 294). And moreover there are those who held that even regular sleep during the day obligates, particularly when one did not sleep at night (see Halacha 293) ↩
[9] (Halacha 296)
Question: When one goes to sleep a temporary sleep at night, must he also recite the bracha?
Answer: We learned in the Gemara1: 'One who enters to sleep upon his bed..', and the words of the Rambam2: 'When a person enters his bed to sleep at night..'.
And in Shu"t Keren LeDavid3 he wrote: 'For it seems obvious that in the Gemara they intended only regular sleep of the night, for the bracha was instituted only over regular sleep and not over temporary sleep, and therefore they were precise and said "to sleep upon his bed" for this is called regular sleep, to exclude sleep upon the joints of his arms..' And so wrote the Divrei Yirmiyahu on the Rambam: 'From the language of Rabbeinu "when a person enters his bed to sleep at night etc." it appears that one who sleeps a temporary sleep and not upon his bed should not bless, and also "and let my bed be etc." indicates this, and it needs examination'.
And the Eishel Avraham (Butchatch) wrote4: '.. it seems that they had the custom not to bless over a temporary sleep .. for this matter there must perhaps be truly regular sleep, and it appears that there is no limit to regular sleep by lying down upon his bed, for behold those who act like our forefather Yaakov of blessed memory in the house of Shem and Ever who did not lie upon his bed for several years as is known, and in every generation there are those who do so, who lie upon their beds only on the holy Shabbos, would the obligation of Bircas HaMapil be diminished from them, but regular sleep it appears is any sleep that is sufficient for a full twenty-four hour period, and it needs great examination in this'.
And he further wrote5: 'What they have the custom to sleep temporarily without Bircas HaMapil, it appears that they rely upon themselves that presumably their intent in Bircas HaMapil is upon all the sleeps from then until the regular sleep of the following night, for in any case one interrupts several times during sleep, and just as there is no enactment of this bracha except over the sleep of the night, so too it was not instituted except over the regular sleep of the night, and beyond that is subordinate to it, but in any case, on account of the concern of enjoying this world without a bracha, it is correct to meditate at least the bracha even before a temporary sleep at night, and as I have written in many places that a bracha by meditation combines only for good'.
And Shu"t Kapi Aharon wrote on this6: 'And in my humble opinion it appears, and it is possible, that the intent of the Eishel Avraham too is thus, that the measure of regular sleep is when one lays himself down to sleep at night even for a short time when he does not have in mind to sleep again this night, and then he certainly must recite Bircas HaMapil before the sleep, for any sleep of the night after which there is no other sleep that night is considered regular sleep, and even when he has in mind to sleep again that night, in any case if the first sleep is the primary one for him, such as if he lays himself down to sleep at night and his intent is to rise to do some work and upon completing his work his intent is to lay himself down a little to sleep, he blesses over the first sleep and not over the second since the first is primary for him, and likewise anything similar. But if the first sleep is not primary for him but only the second sleep, such as a person upon whom slumber falls or whose head is not with him to learn and the like and he lays himself down a little even for a few hours to calm the ideas of his senses and to rise at night for his work or his learning and upon completing his work his intent is to sleep permanently, then he blesses over the second sleep and not over the first, since the first is not primary for him but only the second as above, and the first sleep is considered a temporary sleep..'.
And in a similar vein Shu"t Be'er Moshe (Stern)7: 'One who sleeps on an airplane the sleep of the night, not lying down but in a seated position on the chair on which he sits, if he wishes to sleep a regular sleep he certainly must recite Bircas HaMapil, even if he awakens in the middle of the sleep on account of the poorness of his resting place, that is, his seated position, but one who has no intent to sleep but sleep merely seized him for some time does not recite Bircas HaMapil, all the more so one for whom sleep is not pleasant and even more so one to whom such sleep is somewhat harmful, and it would be more comfortable for him not to sleep, this person should not recite Bircas HaMapil even though he feels that against his will he will sleep a little8.
And according to this, a person who enters to sleep a temporary sleep for a short time, and not the sleep of the night, should not say HaMapil with a bracha, but for one who sleeps a regular sleep even if it is not for the whole night, he should say Bircas HaMapil.
Question: What is the law when a person went to sleep, rose and interrupted his sleep, and then returns at night to sleep a regular sleep?
The Magen Avraham wrote9: 'And it is written in the Seder HaYom that one who rises early and will need to sleep a second time should say Elokai Neshama and HaMapil, Who casts the bonds etc., without the conclusion, and when he rises a second time he should say it with the conclusion, for behold some say that even during the day when one sleeps he should say Elokai Neshama as the Beis Yosef wrote § 231'.
And the Alter Rebbe wrote10: 'One who rises early and knows that he will need to sleep again a second time a regular sleep should say Elokai Neshama without the conclusion, and when he wishes to sleep a second time he should say Bircas HaMapil without the opening, but only say Blessed is He Who casts the bonds etc. until the conclusion but not including it, and when he rises a second time he should say Elokai Neshama etc. with its conclusion, but Bircas Al Netilas Yadayim he should not recite except when he rises from his bed the first time as written in § 4'.
And the holy Rebbe of Koidanov the author of the Mishmeres Shalom11 explained the words of the Alter Rebbe according to the Shaarei Teshuvah12: "one who rises early": 'that is, to say Tikkun Chatzos or to learn but wishes to return and sleep, but if he is not rising to get up, even though he is now awake and his intent is to sleep, he need not say anything at all, as the Rambam wrote etc., Shaarei Teshuvah s.k. 7, and see there that he concluded and in any case it appears that if he wishes to say Elokai Neshama at the first rising it is well, and afterward in the morning he should say it without the conclusion, thus far his words, and it seems that so is the custom'.
If so, when a person interrupted his sleep and rose to learn and the like and wishes to return to lie down to sleep at night a regular sleep, he must say Elokai Neshama and when he returns to sleep he should say HaMapil again but without opening with the Name. And he should not say the conclusion of the bracha'.
Notes:
1 Berachos 60b ↩
2 Hilchos Tefillah ch. 7 1 ↩
3 § 60 ↩
4 § 231 seif 1 ↩
5 § 239 ↩
6 vol. 1 § 35 ↩
7 vol. 7 § 114 ↩
8 See also the continuation of the words of the aforementioned Shu"t Kapi Aharon ↩
9 § 6 s.k. 8 ↩
10 § 6 seif 8 ↩
11 Kovetz Yagdil Torah N.Y. 5737 issue 6 p. 49 ↩
12 However according to the view of the Shaarei Teshuvah the discussion is not about HaMapil, see there ↩
[10] (Halacha 297)
Question: Do women need to say Bircas HaMapil?
Answer: The Magen Avraham wrote1: 'And as for the fact that women did not have the custom to say it2, it is possible that he holds that since it applies only at night they are exempt3 for it is a time-bound positive commandment just as they are exempt from Krias Shema'.
But the Eliyah Rabbah4 differed with him and wrote: 'The mussar books wrote that women too [must] be careful with the Krias Shema upon the bed with intent and precision of the words, thus far, [and] the Magen Avraham wrote that the reason they did not have the custom to say it is because it is a time-bound positive commandment at night, thus far, and this is not correct, for is it that men need protection and women do not, for I have written [s.k. 3] that Krias Shema is on account of protection'.
The Pri Megadim5, although he wrote to defend the Magen Avraham, nevertheless wrote that they had the custom to say it, and this is its wording: 'And what the Magen Avraham wrote that women did not have the custom to say it, the Eliyah Rabbah [s.k. 4] wrote is it that women etc., and one may say that they hold that it is on account of Torah and women are not obligated in the study of Torah, and Bircas HaMapil is time-bound, and women nowadays have the custom to say it'. And so wrote the Aruch HaShulchan6: 'And it appears that women too are obligated in Bircas HaMapil and most of our women are careful in this'.
And behold the Rebbe raises a difficulty against the claim that women are exempt from HaMapil because it is a time-bound commandment, and this is the wording of his holy words7: 'And on the same topic: the Acharonim to OC § 239 (Pri Megadim and others) wrote that Bircas HaMapil is time-bound - and it needs great examination, for if so all of Birchos HaShachar would have the same law (see in the Talmud Berachos 60b and in the Rishonim that they come in one order one after the other). And behold in Birchos HaShachar women were careful, and even over one of them, as is known the discussion regarding the bracha of shelo asani etc.'8.
And also according to the hidden meaning women should say Krias Shema and HaMapil as the Ben Ish Chai wrote9: 'And regarding the second question, concerning Krias Shema upon the bed, it is obvious that women too are obligated in it, and they too are relevant to the rectification effected in the Krias Shema of the bed for males..'. And so wrote the Kaf HaChaim10 from the writings of the Arizal.
If so, in practice women too must say Bircas HaMapil before sleep11 (either because it is not considered a time-bound commandment, or because even though it is time-bound they were nevertheless obligated in it since it is a bracha of praise/request for mercy).
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Notes:
1 § 239 s.k. 2. And see also Shu"t Yefeh Nof (by Rabbi Yitzchak Mazya) § 42 ↩
2 In Teshuras Shai vol. 1 § 82 he wrote that the Magen Avraham did not speak of Bircas HaMapil but of the additional chapters. (And note also from the letter of the Rebbe brought nearby which referenced the Pri Megadim and not the Magen Avraham). But plainly the Magen Avraham refers to HaMapil and so is the implication of his language "to say it", and see also Toras Chaim letter 2. Likewise note that some of the poskim brought below wrote mainly about Krias Shema, but it appears that their intent is also about HaMapil ↩
3 But even if they are exempt because it is considered time-bound, some say that even though they are exempt they may bless, see Magen Avraham and the Alter Rebbe end of § 296 ↩
4 s.k. 4 ↩
5 Eishel Avraham § 239 s.k. 2 ↩
6 § 239 seif 6 ↩
7 vol. 19 p. 389 ↩
8 And the reason women bless even though it is time-bound, one may say it is because they are brochos of praise, (and their enactment was to bless over the enjoyments of each day, and thereby complete one hundred brochos), and therefore they are careful about them even though they are limited in time, and in a similar vein one may say regarding Bircas HaMapil. And behold some wrote that this is not a time-bound commandment as written in the Chochmas Shlomo OC § 426 seif 1: 'See in the Magen Avraham [beginning of the siman] who wrote that Bircas HaLevana is a time-bound positive commandment and women are exempt, and he wrote so in the name of the holy Shelah. And in my opinion this is very astonishing and has no relevance at all to a time-bound positive commandment, for this rule was stated only regarding a mitzvah whose essence is always applicable in every manner and at every time, such as matzah or sukkah and lulav and the like, for this mitzvah can be fulfilled in Cheshvan as in Tishrei, and in Iyar as in Nisan, and nevertheless the Torah said that on these days one is obligated and from here on exempt, this proves that it is a time-bound positive commandment and therefore women are exempt. But regarding the moon, is there a prevention on account of time, this is the prevention from the very mitzvah which is not applicable then .. and this is not a time-bound positive commandment. So it appears clear to me in my humble opinion, and the Rabbis were not precise in this matter, with pardon of their exalted honor, and understand this'. And based on this he wrote in Machazeh Eliyahu § 13 that in a similar vein regarding Birchos HaShachar too there is no time that causes the recitation of these brochos, only that the period of people rising in the morning is the period fitting for these thanksgivings of Birchos HaShachar. And apparently this reasoning is applicable also to Bircas HaMapil. However the Alter Rebbe ruled like the Magen Avraham that Kiddush Levana is indeed a time-bound positive commandment as he wrote in § 106 seif 2: 'Women are exempt from every time-bound positive commandment even if it is rabbinic such as Hallel and Kiddush Levana, nevertheless they were obligated in the morning and afternoon tefillah since tefillah is a request for mercy and so is the essence'. And some wrote that the reason Birchos HaShachar are not considered time-bound is because in their view one may and must say them the whole day. And see Mishnah Berurah § 70 s.k. 1. And see also Shu"t Yechaveh Daas vol. 4 § 4. And likewise regarding HaMapil see Teshuras Shai § 82 who wrote that the reason Bircas HaMapil is not considered time-bound according to his view is 'for one who is awake the whole night, from where would we come to nullify the bracha when he sleeps during the day a regular sleep, and therefore women had the custom to say it for it is not time-bound and it needs examination'. But see Shu"t Rav Pealim vol. 2 OC § 8 who proved that even Birchos HaShachar their time is only while it is still day, and not at night! And likewise most of the poskim differed with the Teshuras Shai and held that one does not bless HaMapil over the sleep of the day ↩
9 Shu"t Rav Pealim vol. 1 - Sod Yesharim § 9 ↩
10 § 239 s.k. 3 ↩
11 In Teshuvos VeHanhagos vol. 1 § 198 he wrote: 'And I heard in the name of the Rebbe Rabbi Meir of Premishlan that it is a segulah that she not miscarry the fruit of her womb, and in any case it appears that for her it is sufficient as the essence of the law of the Gemara to recite the first paragraph of Krias Shema and Vayehi Noam and BeYadcha Afkid and HaMapil and that suffices' ↩
[11] (Halacha 298)
Question: Is Bircas HaMapil recited standing or lying down¹?
Answer: The Rambam wrote1: 'When a person enters his bed to sleep at night he blesses Blessed .. and the Nimukei Mahara"i wrote on this '..what is stated in the Gemara "Krias Shema upon his bed" means upon his bed literally, and this is what is explained here in the language of Rabbeinu "when a person enters upon his bed" and "sleep" is from the language of the Gemara Berachos folio 60b "one who enters to sleep upon his bed" etc. And it is possible that Rabbeinu came to indicate through this change of language from the language of the Gemara to allude to the words of the Magen Avraham § 239 s.k. 3 in the name of the Seder HaYom see there' [who wrote that HaMapil is said when one sees that sleep is coming upon him].
But on the other hand we find in the Sefer HaTashbetz Katan2 that he writes concerning the practice of his teacher the Maharam of Rothenburg during his imprisonment: 'When the Maharam of blessed memory recited Krias Shema before his bed .. he would say HaMapil, Who casts the bonds of sleep etc., while standing, and he would say the chapter "Samachti Be'omrim Li" in order to mention Jerusalem3'.
But the Eliyah Rabbah wrote on this4: 'I saw in the Tashbetz .. and he says HaMapil, Who casts the bonds of sleep etc., while standing, thus far, and the Rishonim and Acharonim did not mention this' [that HaMapil specifically requires standing, but rather it is possible while seated].
And the Mishneh Halachos wrote5: 'And regarding what he found in the Daas Torah who brought in the name of the Tashbetz Katan .. that Bircas HaMapil is while standing and referenced to see in the Pri Megadim § 490 s.k. 1 and this is its wording, and see Eliyah Rabbah and the rule is any bracha in which there is no bodily enjoyment is while standing, whereas shechitah, challah and covering the blood, even though it is an obligation upon him, are similar to enjoyments, thus far, and he was in doubt whether one may say that HaMapil too is similar to a bracha of enjoyment over sleep, thus far.
At first glance it would appear that "from the good" one should do as the Maharam in the Tashbetz, even though I could explain that the Maharam too did not say it as an obligation but rather it wrote that the Maharam had the custom to stand at the time of the bracha but there is no obligation, and even though there is no proof, in any case since we have not seen the poskim who brought this, presumably they thus explained it that it is only a custom and not an obligation. Again I saw in the Eliyah Rabbah .. and this is its wording, I saw in the Tashbetz § 260 this is its wording, and he says HaMapil, Who casts the bonds of sleep etc., while standing, thus far, and the Rishonim and Acharonim did not mention this, thus far, it appears that he already saw what the Daas Torah saw and holds that it is not the halacha, for the Rishonim and Acharonim did not bring it, and in such a case an omission is a proof, so it is not the halacha, and understand this.
And indeed in the Kitzur Shulchan Aruch6 he wrote: 'And however in most of the siddurim Bircas HaMapil is printed before Krias Shema, and it is better to say Bircas HaMapil at the end, so that the bracha be adjacent to sleep, and he should say Krias Shema with the chapters before he goes to his bed, and Bircas HaMapil he should say when he is upon his bed.
And likewise the practice of the Rebbe of Munkatch is brought7: 'Bircas HaMapil he blessed even after midnight. And at the time when he was already lying upon his bed before sleep. And he did not interrupt with speech between the bracha and sleep.
However in the Kovetz Aleh LiTerufah8 he wrote: 'And the great Gaon our teacher Chaim of Sanz of blessed memory said that it is better to interrupt with speech several times after Bircas HaMapil rather than to sleep even once without a bracha, for one who sleeps without HaMapil is as if he eats without HaMotzi. And I heard from my teacher the holy Rabbi Rabbi David son of the holy Rabbi Tzvi Elimelech of Dinov the author of the Sefer Bnei Yissaschar that in his opinion it is more severe than one who eats without a bracha .. therefore let everyone be very careful, even if he wishes to have the custom to delay the bracha after Krias Shema, in any case he should bless while standing not while lying upon his resting place, for then many times he will sleep without a bracha God forbid and lacks one bracha of the hundred brochos and enjoys this world without a bracha'.
If so, we have seen that some preferred to say it lying upon the bed so that the bracha be adjacent to sleep exactly and to avoid the concern of interruption, and some preferred to say it while standing out of respect for the bracha and so that they will certainly bless and there will not be a situation where they fall asleep without blessing.
In practice, as of now we have not found a clear Chabad minhag as to which is preferable9, and certainly one who is concerned that when he lies down he will fall asleep before he says HaMapil, it is preferable that he say it before he enters to lie in bed.
Notes:
1 18, 2 ↩
2 Shaarei Teshuvah § 201 ↩
3 And so wrote the Ritva Shabbos 10b ↩
4 § 418 ↩
5 § 463 brought in the Maharil (Minhagim) Hilchos Yamim Noraim. And so wrote to be stringent in the Mishnah Berurah § 85 s.k. 5 ↩
6 And the Radbaz added (vol. 1 § 220): '.. I say that what one must be careful of, not to write "Shalom" in full, is at the time of a greeting of peace, for at that time he intends to give peace to his fellow from the Master of Peace, as Boaz said to the reapers "Hashem be with you" for that is the intent of the one giving peace to his fellow, but if one comes to write in a document that there is peace in the world or between so-and-so and so-and-so and the like, which is a narration of matters and is not at the time of a greeting of peace, one need not be careful and he writes that "Shalom" and there is no concern in this, for he does not intend the Name and no sanctity takes hold on it' ↩
7 Shu"t klal 3 § 15 ↩
8 Shabbos 10b ↩
9 YD § 276 seif 13 ↩
10 s.k. 16 ↩
11 But see Birkei Yosef YD § 276 s.k. 41 who wrote that the essence is like Tosafos in Shabbos and not in Sotah: 'And again I recalled that the Tosafos of Sotah are not the primary Tosafos, and the proof is from the Piskei Tosafos which do not correspond to the words of the Tosafos within' ↩
12 And see also Shu"t HaRashba vol. 7 § 418, and in the Chiddushim attributed to the Ran Maseches Shabbos 10b ↩
13 OC § 85 seif 3 ↩
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