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Answer: The gemara (Berachot 60b) mentions Hamapil for one "entering to sleep on his bed," without noting time of day. However, the Rambam (Tefilla 7:1) writes "when one enters his bed to sleep at night." Despite varied opinions of Rishonim (see Meiri, Berachot ad loc), this guideline is accepted (see Be’ur Halacha to 239:1; B’tzel Hachochma V:166). However, this position’s rationale impacts your question.
The above gemara continues with the berachot upon awaking, starting with Elokai Neshama, which some see as a bookend along withHamapil (see B’tzel Hachochma ibid.). We recite these berachot only once a day. In both cases (although some distinguish), there are questions as to whether the berachot are only for those who sleep or they are general praises to Hashem related to sleep and awaking at the classic times.
Most poskim saying that one recites Hamapil only before a serious sleep (see gemara above). The connection to night is that this is the average person’s time of serious sleep, based on which the berachawas instituted (which is apparently the Rambam’s basis).
B’tzel Hachochma (ibid.) understands the element of night very formalistically – there is no obligation and thus no ability to say Hamapilbefore night, even if one is embarking on a full night’s sleep before nightfall. He compares Hamapil before night to a beracha on sitting in asukka before Sukkot starts when one plans to remain there (a berachais not made there).
Bemare Habazak - Rabbis Questions (657)
Rabbi Daniel Mann
165 - The Need for a Mechitza Without a Minyan
166 - Hamapil for Those Who Go to Sleep Before Dark
167 - Does Acknowledging Lag Ba’omer Count as Counting?
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Several poskim (see Teshurat Shai I:82; Teshuvot V’hanhagot I:198) explain why it might be proper to recite Hamapil before one’s major sleep after dawn when one did not sleep at night (e.g., Shavuot morning). One could add to the equation the opinion that one may recite a birkat hashevach (of praise) even when there is a doubt whether it is necessary because the content of such berachot are never inappropriate (Halachot Ketanot I:264). However, the consensus is that safek berachot l’hakel (in doubt, refrain) applies to there as well (Yabia Omer VII, OC 29).
However, in cases where the sleep is primarily at night, the argument to say Hamapil is much stronger. Notice that the Rambam (ibid.) talks about Hamapil preceding going to sleep at night. My reading is that the point is that sleep done at night defines it as justifyingHamapil, not that it is forbidden to recite Hamapil during the day. Thus, if the majority of one’s sleep will be during the night, the fact that it begins earlier need not preclude Hamapil.
Whether the case for reciting Hamapil is stronger or weaker if one goes to sleep soon before nightfall is interesting. Many halachot of night begin at plag hamincha, so perhaps one who sleeps then for the night is considered to be just extending slightly the time of night sleep, which in summer nights in northern latitudes is also common. Note that one who wakes up after midnight may recite the morning berachot includingElokai Neshama (Shulchan Aruch, OC47:13), presumably because morning regarding wake up is flexible. Perhaps the same is true in the evening. On the other hand, perhaps Chazal would not have extended aberacha for going to sleep for the night at a time when one cannot fulfill the mitzva of Kri’at Shema of the night.
The rules of practical p’sak point toward not risking reciting theberacha of Hamapil before nightfall, despite my inclination to the contrary. However, one who does so before his major sleep that extends well into the night has what to rely upon.
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