Albert’s email arrived at 11:47pm: “Rabbi, I said Birkat Hamapil with Kriat Shema al HaMitah, but I’m lying here wide awake. I realized I forgot to take my blood pressure medication tonight. And I need some juice with melatonin to help with my jet lag. I was told not to speak or eat after Hamapil, but if I don’t sleep well, I’ll struggle to get up for Shacharit and will feel groggy all morning.”
The Nature of Birkat Hamapil: Praise, Not Benefit
To answer Albert’s question we first need to distinguish between two categories of brachot: Birkat HaNehenin (blessings over benefits like eating or drinking) and Birkat HaShevach (blessings of praise). Hacham Ovadia Yosef, zt”l, addresses this in Yechave Da’at (Vol. 4, 21), explaining that Birkat Hamapil belongs to the Shevach category rather than the Nehenin category.
Consider the parallel: every morning we recite “Hanoten La’Sechvi Binah”- “Who has given the rooster understanding to distinguish between day and night” – even when no rooster crows nearby. These brachot belong to the category of Shevach, praising Hashem’s orchestration of natural cycles.
Since Birkat Hamapil praises Hashem for the gift of sleep rather than being dependent on the actual act of immediate sleep – unlike eating that requires immediate consumption after the bracha – the bracha of Hampil remains valid even if sleep doesn’t immediately follow. Therefore, Hacham Ovadia rules, the bracha should be recited with Shem U’Malchut – mentioning Hashem’s Name and Kingship – regardless of whether one falls asleep quickly. Hacham Ben Zion Abba Shaul, zt”l, (Ohr LeTzion 2, 15:12) concurs while acknowledging that some people have the minhag to say Hamapil without Hashem’s name.
Speaking and Drinking After Hamapil: When Interruption Is Permitted
Albert’s concern about taking medication addresses an important halachic question. The Mishna Berurah (OC 239:4) states that one should not talk or eat after saying Birkat Hamapil unless facing an emergency. However, Hacham Ovadia takes a different approach. Since Hamapil functions as Birkat HaShevach, interruptions – while not ideal – do not invalidate the bracha. Hacham Ovadia demonstrates this by permitting reciting “Asher Yatzar” after using the bathroom,
even following Birkat Hamapil (Hazon Ovadia Brachot p. 511). The bracha’s validity does not depend on immediate sleep.
This permits common situations: calming a crying child, taking medication, or addressing genuine thirst. Though Birkat Hamapil should ideally be said right before sleep, necessary actions do not invalidate the bracha.
Sleep as Divine Service
Judaism transforms even basic physical needs into opportunities for spiritual elevation. The Gemara (Berachot 63a) derives from “In all your ways, know Him” (Mishlei 3:6) that every human activity can become Divine service when approached with proper kavana, intention. The Rambam (Hilchot De’ot 3:3) writes: “A person should intend that his body be healthy and strong to serve Hashem. Even sleep – if done to rest the body in order to serve Hashem – becomes an act of Divine service.”
This principle extends into practical halacha. Those engaged in pidyon shevuyim (redeeming captives) are exempt from sleeping in a sukkah, not only during the day but even at night, since better indoor sleep provides more strength and energy for this life-saving mission (Beit Yosef O.C. 640). Since their quality of sleep is paramount to the mitzvah, their sleep itself becomes part of their mitzvah engagement.
Finding Balance in Sleep
The Mishna Berurah (O.C. 238:2) teaches that sleep has no universal requirement – it varies by individual needs. However, he cautions against oversleeping, citing the Gemara (Sanhedrin 71b): “Sleep is bad for the righteous and bad for the world,” as excessive sleep can distance one from spiritual growth.
Yet, the Taz (E.H. 25:1) offers nuance on Tehillim 127:2: “It is in vain that you rise early and stay up late… for He gives His beloved sleep.” Both those who sleep less to maximize Torah learning and those who need more sleep for focused and effective learning are equally beloved to Hashem. The determining factor is intention.
Practical Guidance
Returning to Albert’s situation, his Birkat Hamapil remains fully valid whether or not he falls asleep immediately. He may take his blood pressure medication with water, and if he needs melatonin to help with his jet lag, he may drink it without concern. His intention to rest properly for tefilla aligns perfectly with the Rambam’s teaching about sleep as Divine service.
Sleep represents more than physical restoration – it’s a Divine gift that renews us after each day’s challenges. In Albert’s case, taking necessary medication to ensure good health and quality sleep for tomorrow’s tefilla becomes spiritual preparation.
Rabbi Yehuda Finchas is a worldwide expert, lecturer and author on Medical Halacha. He heads the Torat Habayit Medical Halacha Institute. His latest book is Brain Death in Halacha and the Tower of Babel Syndrome. To contact Rabbi Finchas, email rabbi@torathabayit.com.