הלכה על ברכות 8:34

The Sages teach (Berakhot 60b), “When going to bed one recites Shema until Ve-haya im Shamo’a (i.e., the first paragraph of Shema) and says the blessing ‘Barukh Ha-mapil Ḥevlei Sheina…’ (‘Who brings the bonds of slumber down upon my eyes…’)” Likewise, R. Yehoshua b. Levi said, “Even if one recited Shema in the synagogue, it is a mitzva to recite it on his bed.” The Sages support their words with the verse (Tehilim 4:5), “Meditate in your hearts [while] on your beds, and be silent sela” (Berakhot 4b). There is no difference between men and women concerning these laws.¹Although MA (239:2) states that women do not customarily recite Ha-mapil because it is a time-bound commandment, still, the remaining poskim (SHT 239:16; Kaf Ha-ḥayim 239:3; Halikhot Shlomo 13:22) maintain that since the recitation of Shema and the Ha-mapil serve as protection, and women need protection just as much as men, women, too, must recite Shema and say Ha-mapil.

Pesukei De-zimra is recited in a relaxed manner and not hastily (SA 51:8). One must especially have kavana when reciting Tehilla Le-David (Ashrei, Tehilim 145). The Sages teach that one who recites this psalm every day earns life in the next world (see Peninei Halakha: Prayer, ch. 14 n. 5) because its praises are arranged according to the order of the Alef Bet and it contains the important verse, “Pote’aḥ et yadekha…” (“You open Your hand and satisfy the desire of every living thing”) (Berakhot 4b). One who realizes that she did not pay attention while reciting that verse must repeat it with kavana, even if she already started reciting other passages (SA 52:7; Peninei Halakha: Prayer, 14:3 n. 5).

Although the recitation of Shema and its berakhot and the recitation of the Amida are two separate mitzvot, a woman who recites them both must adjoin them; immediately upon finishing Ga’al Yisrael she must begin the Amida. The Sages state that anyone who adjoins redemption to prayer indeed merits life in the next world (Berakhot 4b). If one adjoins them while praying ke-vatikin (at hanetz ha-ḥama), he is promised that he will not be harmed that whole day (Berakhot 9b and Tosafot ad loc.). One who interrupts between redemption and prayer is like a king’s confidant who comes and knocks on the king’s door, and when the king emerges to find out what he wants, the confidant leaves to take care of another matter, which then results in the king’s withdrawal from him.