Rabbi Yossi SprungOne should recite Krias Shema and the Bracha of “haMapil” – Krias Shema sheAl haMita – before bed. There are Halachos associated with Krias Shema sheAl haMita that pertain to individuals who are ill or have difficulty falling asleep. These guidelines have been addressed in a previous essay.[1]
This essay explores an intriguing Halachic question: Should an individual about to undergo general anesthesia recite Krias Shema sheAl haMita, including the Bracha of “haMapil“? While traditional Halachic guidance focuses on reciting this Bracha at bedtime, this discussion aims to clarify whether the recitation of haMapil applies strictly to going to sleep or if it encompasses broader scenarios where sleep is induced, such as through anesthesia.
The Gemara (Brachos 60b) relates:
When a person goes to bed to sleep, he should recite Shema Yisrael up to v’Haya Im Shamo’a. Then he says: Blessed is He Who casts the bonds of sleep upon my eyes and slumber upon my eyelids, and illuminates the pupil of the eye.”
This is codified by the Tur and Shulchan Aruch (O.C. 239).
Is haMapil a Birchas haNehenin (a Bracha recited on physical pleasure or benefit) or Birchas haShevach (a Bracha of praise)? This has two fundamental Halachic ramifications:
- Can one make a Hefsek between the Bracha and going to sleep?
- Should it be recited for sleep during the day as well?
The Rema (ibid.) rules: “One should recite Krias Shema just before going to bed, and not eat, drink, or speak afterward; but rather go to sleep immediately, as the Pasuk states: “Reflect in your hearts while on your beds, and be silent, Sela” (Tehillim 4:5).” His source is a Minhag mentioned by the Beis Yosef (ibid.) in the name of the Kol Bo, Rabbenu Yerucham, and the Rokeach.
Since these sources describe this as a Minhag and not a Halacha from the Gemara, and particularly given the fact that it is based on a verse from Tehillim, it appears that even if one did not fall asleep immediately after reciting haMapil,it would not be considered a Bracha l’Vatala. This implies that haMapil is not a Birchas haNehenin, which must be recited immediately before the Hana’ah (Over la’Asiyasan), but a Birchas haShevach – thanking Hashem for the general phenomenon of sleep, which is essential for human life.
The Shu”t Hisorerus Teshuvah (128) expresses a similar view. Referring to the above sources, he concludes that haMapil is not a Bracha l’Vatala if one spoke afterwards.[2]
The M’orei Or[3] (Chelek Gimmel, p. Mem-Gimmel O.C. 239) writes:
One should not eat, drink, or speak after Krias Shema. [This refers to] extended conversation which would constitute Hesech haDa’as. However, the custom is to allow drinking water or speaking briefly about necessities, and one need not be stringent even if this continues for some time, since Birchas haMapil is not a Birchas haNehenin, but a Birchas haShevach, praising [sleep which is] a necessity in this world… The Bracha is not for the pleasure of sleep but for the benefit of physical rest.
However, the Seder haYom[4] (Seder Krias Shema al Mitaso) seems to state otherwise:
It appears to me that this blessing should not be recited any time he chooses to lie down; only when he sees that sleep is imminent and his eyelids are becoming heavy. How can he say, “haMapil Sheina” when sleep is not imminent and he is merely preparing for it? That would undoubtedly be a Bracha l’Vatala.
Clearly, the Seder haYom considers haMapil to be a Birchas haNehenin. If so, one who speaks afterwards would render it a Bracha l’Vatala.
The Chayei Adam (35:4) disagrees:
One who sleeps during the day does not need to recite this Bracha. Although it seems to be a Birchas haNehenin, it cannot be recited during the day, lest the person fail to fall asleep. But at night, even if he does not sleep, it is not considered a Bracha l’Vatala, because it may have been instituted for the general practice of the world, like Birchos haShachar. Furthermore, since it is forbidden to sleep during the day (as stated in Shulchan Aruch, O.C. 4), it is not possible to institute a Bracha for it. Even if one is permitted to sleep during the day (see Shulchan Aruch 231), the Chachamim did not differentiate. Also, one cannot say “Who causes the bonds of sleep to fall upon my eyes” unless it is nighttime, when sleep is naturally suited, unlike daytime sleep, which a person brings upon himself.
The Chayei Adam begins by stating that haMapil seems to be a Birchas haNehenin. However, he disagrees with the Seder haYom’s assertion that it is a Bracha l’Vatala if one does not fall asleep. He maintains that even if one does not fall asleep, haMapil could be considered a Birchas haShevach, and thus not a Bracha l’Vatala.
Several Rishonim also consider haMapil to be Birchas haNehenin. The Bracha “Elokai Neshama” (recited in the morning) does not begin with “Baruch Atah Hashem”. Several reasons have been suggested. The Ra’avad (quoted in Tosfos haRosh, Brachos 60b) explains: “Because it is considered to follow directly after Birchas haMapil – sleep is not considered an interruption.” The Meiri and Ra’ah (ibid.) write similarly. It is thus considered a “Bracha haSmucha l’Chaverta” which does not require the introductory phrase, “Baruch Atah Hashem”.
According to these Rishonim, we can assume that haMapil must be recited immediately before sleep, as anything other than sleep would constitute a Hefsek. (Although, following this to its logical conclusion would require that Elokai Neshama be recited immediately upon awakening to avoid a Hefsek. However, this is not mentioned anywhere.)
The Mishna Berura (ibid. 3) quotes the Seder haYom, stating that one should not interrupt by speaking or performing any other action (e.g., drinking) after reciting Birchas haMapil. (Consistent with his view above, he explains that the Rishonim and Rema who imply that Krias Shema sheAl haMita is merely a Minhag were referring only to Krias Shema, not Birchas haMapil.)
In Bi’ur Halacha, he notes the arguments of the Chayei Adam and one answer from the Eliya Raba, arguing that even if one does not fall asleep, it is still not a Bracha l’Vatala. However, he rejects this claim, maintaining that even if it is a Birchas haShevach, since the Bracha is recited in the first person – “Who causes the bonds of sleep to fall upon my eyes…” – it should be treated like the Bracha of “haMa’avir Sheina,” which the Sha’arei Teshuva (O.C. 46) holds should not be recited if one did not sleep for that reason. [Interestingly, the version found in the Rokeach (345) and Meiri (Brachos 60b) is “Who causes sleep to fall on man,” or, according to the Shibolei haLeket (2), “on the eye,” in which case this objection may not apply.]
If haMapil is a Birchas haNehenin, there should be no distinction between daytime and nighttime sleep. However, the Poskim (cited in Mishna Berura 8) state otherwise. Chayei Adam offers several forced explanations as to why.
The Chacham Tzvi[5] (Shu”t 3) concludes that haMapil is not, in fact, a Birchas haNehenin:
“We are forced to conclude that haMapil is not a Birchas haNehenin, for even one who sleeps during the day and benefits does not recite it. Rather, it was instituted based on the general order of the world.”
The Sh’vilei David[6] (O.C. Klalei Brachos 1:3) makes a similar argument.
We find a similar concept in the Meiri (Brachos Perek 9):
Some say these Brachos were only instituted once daily, when most of the world lies down and [later] arises. However, if one sleeps during the day, he need not recite them since they were not established for the individual’s act but based on the general practice of the world to sleep at night and arise during the day. Others disagree.
The Gra (Biur haGra, Hilchos Pesach) seems to consider haMapil a third category of Bracha. The Rema (O.C. 432:2) rules:
It is customary to place pieces of Chametz in places where the searcher will find them, so it will not be a Bracha l’Vatala (Mahari Bri”n). However, if he did not place them, it does not invalidate the Bracha, because everyone’s intent when reciting the blessing is to destroy the Chametz if found (Kol Bo).
The Gra supports the Kol Bo’s view that setting out pieces of Chametz is unnecessary with these words: “There is also proof from Birchas haMapil.” This indicates that the Gra holds:
- After reciting haMapil, even if one does not fall asleep, it is not a Bracha l’Vatala.
- The Bracha “Al Bi’ur Chametz” is analogous to Birchas haMapil.
It is evident that the Gra does not regard haMapil as a Birchas haShevach, since if it were, it could not be likened to Al Bi’ur Chametz.[7] We must say that the Gra considers HaMapil to be a Birchas haNehenin; however, since sleep is not fully volitional (as Tosfos explains – Brachos 11b), even if sleep does not arrive, it is not a Bracha l’Vatala. The same logic applies to the Bracha on Bi’ur Chametz; he may enter his home and find no Chametz if it was already eaten by household members, dragged away by a rodent, or otherwise removed. Therefore, he may recite the blessing, and even if no Chametz is found, the Bracha is still valid.
Returning to our original question of whether to recite haMapil before general anesthesia, one might contend that a person whose sleep will be induced artificially cannot recite “haMapil Sheina”, as he is not falling asleep naturally. Nevertheless, R’ Chaim Kanievsky zt”l is reported to have ruled that the Bracha should be recited (Mayim Chaim, Hilchos Tefila, 16).
If the anesthesia is to be administered at the beginning of the night for a short procedure and the patient expects to return to sleep for the remainder of the night after emerging from anesthesia, it is better to recite the blessing for the main period of sleep (see Shu”t Chacham Tzvi ibid.). Some Poskim suggest that he should concentrate on the words of Birchas haMapil before the surgery and then recite it aloud before the main sleep afterward (based on the Eshel Avraham of Butchatch).
[1] See “It’s All About the Timing”, Vayigash 5785.
[2] It is important to note that the Rema, along with the sources he references, discusses juxtaposing Krias Shema with sleep rather than the Bracha of haMapil. This may be attributed to the custom to recite Krias Shema after haMapil. The Mishna Berura elaborates that the Rema and the Rishonim upon whom he bases his conclusion that it is only a Minhag were referring exclusively to Krias Shema. In contrast, reciting haMapil immediately before sleep is considered an explicit obligation.
[3] R’ Aharon b. Avraham Worms zt”l of Metz (1754-1836)
[4] R’ Moshe b. Machir zt”l of Tz’fas. Seder haYom was first published in 1599.
[5] R’ Tzvi Hirsch b. Yaakov Ashkenazi zt”l of Amsterdam (1656-1718)
[6] R’ Dovid Yehuda Leib Zilberstein zt”l (1820-1884) made Aliya from Hungary in 1859 and returned to Hungary around 1870.
[7] The Chasam Sofer (Pesachim 121b) explains that Al Bi’ur Chametz was instituted to thank Hashem for the Mitzva of removing Chametz. This is also the view of Ateres Zekeinim, O.C. 432. If so, one could argue that the Gra agrees with this position and holds that haMapil is similarly a Birchas haShevach for the gift of sleep. However, this is a major Chidush and requires further exploration.
Rabbi Yossi Sprung
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