Awaking in middle of night

 

One who awoke before daybreak and plans to return to sleep:[1]

If one awoke[2] [in middle of the night, even past midnight] and knows that he will be going back to sleep a set[3] sleep for a second time, he should say the blessing of Elokaiy Neshama without the ending sentence of “Blessed are you Hashem…”. When he wakes up in the morning he repeats the blessing of Elokaiy Neshama with the ending sentence of “Blessed are you G-d…“.[4] [If one said the entire blessing upon awakening the first time, then when he reawakens later he repeats the blessing without reciting the ending sentence of “Blessed are you G-d…”.[5] If one will not return to sleep a set sleep but rather a mere nap he is to say the entire blessing after the first time[6], if it is past midnight[7].]

 

Reciting Hamapil prior to returning to sleep for the second time:[8]

Prior to returning to sleep for the second time one is to repeat the blessing of Hamapil without mentioning G-d’s name in the opening sentence [i.e. Baruch Hamapil Chevleiy] and without saying the closing sentence of “Blessed are you Hashem…”.

 

If one woke up in middle of the night and plans to return to sleep right away must he say Elokaiy

Neshama and Hamapil without a concluding blessing?[9]

• Example: One woke up to use the bathroom or quiet down a crying baby, must they say the blessing of Elokaiy Neshama and Hamapil without the concluding blessing?

 

No. The obligation to do so is only upon awakening with intent to remain awake for some time prior to returning to sleep, such as to recite Tikkun Chatzos or learn Torah.

 

Is one to recite the blessing of Hamavir Sheiyna upon awakening the first time?

No.[10] However there are Poskim[11] that require one to say it without Hashem’s name upon awakening the first time, and when he awakes the second time he is to say it with Hashem’s name.

 

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^[1]  6/8 based on Seder Hayom brought in M”A 6/9; Ketzos Hashulchan 5/5; M”B 47/30

Ruling of Admur in Siddur: In the Siddur Admur rules regarding Netilas Yadayim that one may say the blessing after the first time so long as it is past midnight, as is the rule with all Birchas Hashachar. This implies that one may recite all Birchas Hashachar after the first time he wakes up. Nevertheless this inference is not explicit enough to deduce from the Siddur a ruling that retracts the ruling in Shulchan Aruch. [Ketzos Hashulchan 5 footnote 10] To note that also regarding Netilas Yadayim according to the Rosh the blessing is invalidated if one returns to sleep a set sleep after washing and nevertheless Admur rules here [6/8 and in Siddur] that one may say it the first time.

Other Opinions: Some Poskim [Shaareiy Teshuvah 6/7] rule one may choose to say the blessing of Elokaiy Neshama after awakening the first time, and then say it without the concluding blessing after awakening the second time. Some Poskim rule there is no need at all to recite the blessing of Elokaiy Neshama the first time he awakens and he is even initially to push it off until the morning. [Peri Chadash brought in Shaareiy Teshuvah ibid] Some Poskim rule based on the Mekubalim that there is no need at all to delay the blessing of Elokaiy Neshama and rather one is to recite the entire blessing after the first time he awakens if it is past midnight and is not to repeat it at all in the morning. [Shalmei Tzibur 46; Chesed Lealafim 47/6; Kaf Hachaim Falagi 9/1; Kaf Hachaim 46/49 that so is the custom; However see Shulchan Hatahor 46/3 that even according to the Mekubalim one may delay the blessing.]

 

[2] See Q&A regarding if one plans to return right away to sleep.

 

^[3] Lit. Shinas Keva. This means that one will sleep in his bed [as opposed to a nap on his chair] for a period of at least thirty minutes. [see M”B 4/27; See Piskeiy Teshuvos 4 footnote 18 and 47/15; Chapter 4 Halacha 17]

The reason for mentioning a set sleep: The word “set” sleep is added by Admur to the original Halacha brought in the M”A ibid. Seemingly the reason for this is because Admur holds that if one merely sleeps a temporary sleep then according to all he does not need to recite the blessing of Elokaiy Neshama after this sleep, and hence there is no reason to delay saying Elokaiy Neshama until he awakens the second time. See Chapter 3 Halacha 7 regarding the doubt of whether the impure spirit resides on the hands when one sleeps a temporary sleep. See Shaareiy Teshuvah 6/7 that implies the blessing is said after the first time if he will not return to a proper sleep.

 

^[4] The reason for this is because there are opinions which say that the blessing of Elokaiy Neshama is to always be recited upon awakening, even when one went to sleep during the day. [Igur and Shivlei Haleket brought in Beis Yosef 231] Now, although we do not rule like this opinion [Beis Yosef ibid], nevertheless initially one must suspect for their opinion and hence delay the blessing until after awakening the second time in order to fulfill the obligation according to all. [M”A 6/9 as explained in Ketzos Hashulchan 5 footnote 10]

 

^[5]  Ketzos Hashulchan 5/5 based on Shaareiy Teshuvah 6/7; Chayeh Adam; Biur Halacha 47 “Hamashkim”

Other Opinions: The Peri Chadash rules that in such a case one is to repeat the blessing of Elokaiy Neshama with Hashem’s name after awakening for the second time. [See Biur Halacha ibid]

 

[6] Implied from Admur ibid; Shaareiy Teshuvah ibid. see previous footnotes.

 

[7] Ketzos Hashulchan 5/5

 

[8] 6/8 based on M”A ibid; Beir Heiytiv 6/7; Machatzis Hashekel ibid; Derech Chaim 227; Ketzos Hashulchan 5/5 footnote 10

Other Opinions: Some Poskim rule there is never a need to repeat the blessing of Hamapil, and the real versions of the Magen Avraham is to read “Hamaavir Sheiyna” rather than “Hamapil”. [Shaareiy Teshuvah 6/7; M”B 47/30]

 

[9] Shaareiy Teshuvah 6/7 in name of Rambam Hilchos Tefilah 7; Kesef Mishneh ibid; Ateres Zikeinim 46; So is also implied from Admur ibid which writes “Hamashkim Lakum” which implies that one has woken up and plans to do some time costing matter while awake.

 

[10] Based on Admur 6/8 that writes “Hamapil” and not “Hamaavir” as is our version of the M”A and so writes Beir Heiytiv 6/7; Machatzis Hashekel ibid; Ketzos Hashulchan 5 footnote 10

 

[11] Shaareiy Teshuvah 6/7; M”B 47/30 based on their claim of the correct version of the Magen Avraham.