Rav Moshe Feinstein on Birkat HaMapil

I recently found what Rabbi Moshe Feinstein wrote regarding ברכת המפיל (the blessing said before going to sleep (about which I have previously written)) (שו"ת אגרות משה יורה דעה חלק ד סימן לו) over a quarter of a century ago*:

הא איכא זמן דא"א לאדם לחיות כלל בלא שינה, וכשבא לזמן כזה הא ברור לו שיישן. וגם ברובא דרובא פעמים שכל אדם ישן כהרגלו, ואין זה אף בחשיבות מיעוט שנחוש לזה. וגם חזינן שלא חשו לזה דהא התקינו לברך ברכת המפיל בכל לילה קודם השינה, ולא חשו כלל לשמא לא יישן אף ללילה אחת, וצ"ע.

Behold, there is a time for which it is not possible for a person to live at all without sleep and when a time like this arrives, it is certain to this person that this person will fall asleep. Also, a majority of most of the time, everybody will sleep as they usually do, and we do consider the rarity [of not falling asleep] about which we may concern for it. Also, we see that [the Talmudic Rabbis] did not worry about this, since they established for people to bless the blessing of hamapil every night before sleep and they did not worry at all lest one would not sleep even one night. And further looking into the matter is necessary.

Although Rav Moshe says that the Rabbis were not concerned lest one be unable to fall asleep one night, it's interesting that this seems to be proved from the lack of mention of a concern, rather than an explicit mention of lack of concern.
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* Rabbi Moshe Feinstein, Igerot Moshe, vol. 8, ed. Rabbi Shabsai Avraham HaKohen Rapaport (Jerusalem: Rabbi D. Feinstein, 1996), 222. Rav Moshe wrote this on 25 February 1982.

Birkat HaMapil Article Published

My article on ברכת המפיל (birkat hamapil) (the Jewish blessing before going to sleep) was, indeed, published and is now available in Milin Havivin 3 (in other words, Drew Kaplan, "Birkat Ha-Mapil: The Rabbinic Pre-Sleep Blessing", Milin Havivin 3 [2007]: 155-168.). It mainly tries to deal with the blessing in the Talmud, including going through over a dozen manuscripts and other medieval versions of the blessing, as there are quite a few different versions of the blessing.
Initially, I had included, also, two appendices: one on saying the Shema' upon one's bed and the other on the term "my bed" in rabbinic literature. However, the former one got excised and is available as "The Institution of Shema' Recital Upon One's Bed". As to the latter, it also got excised, but was condensed into a footnote (pp. 165-166, n. 69), although it may be read in full as "The Phrase 'My Bed' in Rabbinic Literature: A Connotational Shift for the Amoraim" (if, when reading the footnote, you get somehow confused or don't find that the information is altogether well laid out, consult this latter work).
I am not planning, at this time, to do a critique of this piece, like I did for my previous article in Milin Havivin, but I am open to comments, questions, and queries.