The Shavuos Night Dilemma

A Reflection on Shavuos and being a Jew.

I don’t stay up on Shavuos night.

To some, this may be a shocking statement; to others, it makes perfect sense.

Shavuos night carries a certain expectation of staying awake and learning, driven by peer pressure. As a kid, I lacked the inclination for prolonged learning, finding the idea of an all-nighter unimaginable. Shavuos night meant more casual conversations and relaxation rather than learning. As I started learning a bit more, and perhaps got a bit more serious, I have attempted the all-nighter but found little enjoyment in it.

Moreover, spending the entirety of the one-day Chag in Israel in bed with a groggy meal at some point in the afternoon diminishes the true essence of the Yomtov. As one grows up, the pressure shifts socially, transforming Shavuos night into a major communal affair with continuous lectures on various, unrelated subjects, all in an effort to keep individuals engaged and awake.

I am undoubtedly not the only one who struggles to remain awake and learn on Shavuos night. There are countless teens who engage in less virtuous activities on this holy night. So why do we actively encourage this practice? Why do we pressure those who do not wish to partake?

This internal conflict prompted me to question the origins of the minhag to stay up all night. What is the intended purpose of this practice? Does it apply to everyone or solely to those on a specific spiritual level? Let it be an individual choice for those who are inclined, while allowing others to enjoy a restful and meaningful holiday.

The passuk says:¹ 

וְשָׂמַחְתָּ֖ בְּחַגֶּ֑ךָ אַתָּ֨ה וּבִנְךָ֤ וּבִתֶּ֙ךָ֙ וְעַבְדְּךָ֣ וַאֲמָתֶ֔ךָ וְהַלֵּוִ֗י וְהַגֵּ֛ר וְהַיָּת֥וֹם וְהָאַלְמָנָ֖ה אֲשֶׁ֥ר בִּשְׁעָרֶֽיךָ׃

You shall rejoice in your festival, with your son and daughter, your male and female slave, the Levite, the stranger, the fatherless, and the widow in your communities.

The Rambam² explains that this rejoicing refers to providing enjoyment and happiness to one's family members and household, such as offering delicacies and gifts to children and presenting women with beautiful clothing and jewelry, according to one's means. The men should partake in eating meat and drinking wine, as genuine rejoicing involves the inclusion of meat and wine.

The Meiri³ emphasizes the importance of Oneg (delight/pleasure) on Shabbos and Yomtov, which can be understood as either sleeping or engaging in Torah study, depending on whether one is a Torah scholar or a layperson.

Furthermore, the Gemara ⁴ discusses a machlokes concerning whether a Chag should be divided equally between service to God and personal enjoyment, or if it should be entirely dedicated to one or the other. However, all opinions agree that on Shavuos, personal enjoyment is required. The reason behind this is that Shavuos commemorates the giving of the Torah, an event worthy of celebration.

Based on the above, it would seem that one is not allowed to stay up all night to learn on Shavuos, perhaps with the exception of a Talmid Chacham. Where then did this minhag come from to stay up all night?

The practice of staying awake and learning Torah throughout the night of Shavuos is relatively recent in Jewish history. Prior to the 1500s, it may not have been widely observed, if at all, and was possibly limited to a few individuals. While there are earlier notions and hints of this minhag found in the Midrash, the concept of Tikkun Leil Shavuos truly took root with the Zohar⁵, which mentions that the tzaddikim, known as the “Chassidim Harishonim,” would stay awake all night engrossed in Torah study.

In Greece, around the year 1533, an extraordinary event took place, marking one of the earliest recorded instances of Tikkun Leil Shavuos. Gathered together were notable figures such as R. Yosef Karo, the future author of the Shulchan Aruch, and R. Shlomo HaLevi Alkabetz, the renowned composer of Lecha Dodi, along with other unnamed members of their circle. Years later, R. Alkabetz recounted the experience with great admiration:

“R. Yosef Karo and I agreed to make a great effort on the night of Shavuos, and to keep sleep from our eyes. With gratitude to God, our resolve held firm. Not a single moment passed without immersion in study. Listen, and your soul will be invigorated...

“The moment that we began to learn the Mishnah, and we learned two mesechtos, our Creator graced us, and we heard a voice speaking from the mouth of the pious one. A great voice, with clear enunciation, and all around us heard but did not understand. It was very pleasant, and the voice gained strength. Overwhelmed with awe, we fell upon our faces, unable to raise our eyes in fear.

“The voice speaking to us began and said, ‘Hear, my beloved ones, most beautiful, cherished, beloved, peace to you, fortunate are you and those who bore you, fortunate in this world and in the World to Come, in that you took upon yourselves to crown Me this night. For many years, My crown has been cast down from My head, and I have found no solace. I have been left to grasp at waste, lying in the dirt. But you have restored the crown to its former glory...’” ⁶

It is interesting to note that although the Beis Yosef had this extraordinary experience, he does not mention it in the Shulchan Aruch as something everyone should do.

The Arizal⁷ teaches that one who remains awake throughout the night of Shavuos, immersing oneself in Torah study, is assured a year of life without harm. The decree of one's life is connected to this night. The Magen Avraham⁸ offers an explanation, noting that the Bnei Yisrael slept on the night of receiving the Torah, requiring Hashem to awaken them. Therefore, in order to rectify this, we stay awake on Shavuos night as a form of tikkun.

There appear to be two minhagim regarding what to study during this night: the Minhag Mekubalim and the Minhag of the Yeshivos.

The Ben Ish Chai⁹ emphasizes the significance of learning the Tikkun throughout the night, as seen in the Zohar and Arizal. He also mentions the importance of maintaining uninterrupted focus during the study. Interestingly, he suggests that during Mussaf, one should recite the tefillah with kavanah (intention) but swiftly, so as not to fall asleep in the midst of it.

As part of the Tikkun, one recites the first three and last three pesukim of every parashah in the Torah, with sections related to Shavuos recited in their entirety. The first and last three pesukim of each book from the Nevi’im and Kesuvim are also recited. Additionally, the first and last Mishnah of each tractate, along with the enumeration of all 613 mitzvos, are included. Midrashim about the giving of the Torah are shared, followed by passages from the Idra Rabba and other sections of the Zohar.

Rabbi Yaakov Reischer¹⁰, however, presents a different perspective, suggesting that the Tikkun was established for those who are ignorant and lack knowledge in Torah. This leads us to the second minhag, where individuals are free to study whatever they desire on Shavuos.

On the other hand, Rav Tzadok Hakohen of Lublin¹¹ provides a profound explanation for the entire custom. He explains that the basis for this minhag stems from the fact that the Bnei Yisrael fell asleep on the night of receiving the Torah. However, the language of the Midrash does not imply any negativity regarding their sleep.

Rav Tzadok elaborates that in the first year after leaving Egypt, the people prepared themselves to receive the Torah. They had detached themselves from worldly matters, as stated by Yirmiyahu¹²: “You followed me in the desert,” indicating a mental state devoid of worldly concerns. However, they did not possess the Oral Torah yet. Their solution was to connect with Hashem through sleep. This act entailed surrendering themselves and all their faculties into the hands of God. This is an even greater achievement than actually toiling in the study of Oral Torah. One who attains this state is referred to as God's beloved, just as it is said about the generation in the desert, "I remember...your love as a bride."

Rav Melamed in Peninei Halachah writes:

“In any case, following this custom is not obligatory. If it is difficult for one to stay up all night studying Torah, he may go to sleep. Even some great rabbis preferred to sleep on Shavuos night. They evaluated the situation and decided that if they remained awake all night, the loss would outweigh the gain; they would not be able to focus properly on praying in the morning, or they would not be alert enough at night to learn productively, or they would need to catch up on their sleep later on and learn less Torah, or they would not be able to enjoy the rest of the festival properly on account of exhaustion.”

“On the other hand, those who do stay up all night feel that even if their Torah study is not of the highest caliber, and it is difficult to focus on the morning prayers, this holy custom gives expression to love of God and love of Torah. It has the special advantage of showing dedication to God’s glory. Such dedication enhances the glory of the Jewish people as well. Each person should choose the practice that will allow him to serve God best.”

---

As I was preparing this post, someone shared with me an amazing story¹³. It involves a young man named Dovid Yisroel who, despite being an exceptional student, was pushed into hardship from a mental and emotional abusive episode at his yeshiva. He ended up living on the streets, playing guitar, and sketching portraits for anyone passing by on the Tel Aviv boardwalk. His path crossed with R’ Shlomo Carlebach, who upon hearing Dovid's tale, imparted to him these words of wisdom:

"Your struggle touches the heart of the Divine. Understand this: On Shavuos, we read Megillas Rus for a reason. You see, there are two types of Jews: ‘Matan Torah Jews’ and ‘Megillas Rus Jews.’ You know, a Matan Torah Jew lives on a very high level. He is a Jew who learns Torah day and night, who is attached to Hashem with all his heart. But in spite of all his greatness, he still can’t bring Mashiach.

Mashiach will come from a Megillas Rus Jew. Mashiach comes from Rus, because Rus taught the entire Jewish people that the greatest achievements come after a person has been pushed away, after he has been asked to leave. She taught us that if you come back after you’ve been driven away, after you’ve been shamed, and you still cling to the Torah, then your Torah will become the Torah of Mashiach.

“Your name is Dovid,” he went on. “Dovid Hamelech also contended with shame and rejection. From the time he was born, he was denigrated and humiliated. But that made him a vessel for the most profound devotion that ever existed. You know, we all think that Shavuos is the holiday of the Jews who have a connection to Matan Torah, but I will tell you that it’s really a Yom Tov for the Jews of Megillas Rus.

“A lot of Jews out there are never given this opportunity. They are never rejected, never driven away — everything in their lives proceeds exactly as it should. But there are other Jews, holy neshamos, who’ve been expelled, but instead of taking the opportunity to come back, they move even further away. We’ve been given the opportunity to become more genuine Jews — Megillas Rus Jews. We no longer do things out of fear of what others will say or what they’ll think of us. We’ve been through all that. All we have now is the truth nestled deep within our hearts.”

Some of us find it easy to engage in Shavuos night learning, falling into the category of Matan Torah Jews. But there are also those among us who, for various reasons, struggle to form this connection. They may try to participate in Shavuos night activities but can't feel the bond. These individuals, often overlooked, are Megillas Rus Jews. We're all familiar with people like this.

Shavuos is a time of joy — both for ourselves and for the reception of the Torah. It's important to remember that each of us has a unique relationship with the Torah, a unique way of understanding it. This Shavuos, let's cherish the aspect of the Torah that resonates specifically with us. May we always bear in mind that even if we're not Matan Torah Jews, it doesn't make us any less of a Jew.

1. Devarim 16:14

2. Hilchos Shevisas Yom Tov, chap. 6

3. Shabbos 118b

4. Pesachim 68b

5. Emor 98a

6

See the introduction to Maggid Meisharim.

7. Pri Etz Chaim, Shaar Chag Hashavuos 1:12

8. Orach Chaim 494

9. Year 1, Bamidbar 3–5

10. Chok Yaakov 494

11. Pri Tzaddik, Shavuos 1

12. 2:2

13. https://www.inn.co.il/forum/t1348876#14639144