One of the most interesting Jewish customs is the minhag to stay up all night on Shavous. The origin of this idea stems from a Midrash in Shir Hashirim Rabba 1:56. The Midrash describes that the Jewish people were sleeping at Har Sinai and Hashem had to come wake them up with the blowing of the shofar to receive the Torah.
At first glance, it seems like a criticism of the Jewish people. How could they sleep at the culmination of the revelation of Hashem to Klal Yisrael? Many people understand that our custom to stay awake is a reparation for their mistake of the past; they fell asleep, so we stay awake. But taking a more nuanced view of this Midrash teaches that things aren’t so simple. Nowhere in the Midrash itself actually calls fault to the Jewish people for sleeping. In fact, the Midrash records a miracle that throughout the night, they had miraculous protection — not even a flea disturbed them.
On the other hand, the Midrash quotes a verse in Isaiah 50:2 that definitely seems to imply criticism of the Jewish people.
Why, when I came, was no one there,
Why, when I called, would none respond?
It definitely sounds like a scathing remark to the Jewish people. Furthermore, this verse is quoted elsewhere in the Gemara in Berachos 6a that describes that when Hashem comes to shul to hear the prayers of the Jewish people and 10 people aren’t there, He immediately gets angry, implying again, a strong rebuke for such actions.
So which one is it? Was the sleep at Har Sinai a sign of laziness and a cosmic mistake, or was it Divinely protected sleep that prepared them for the great day? And how might that reflect on our avodah for those who stay up learning Shavous night in our days?
I believe the answer to this is gleaned from a parallel Midrash in Bereshis Rabba 69:7. The Midrash comments on the verse in Bereshis 28:16 where Yaakov Avinu sleeps and dreams on the holy Har Moriah. The verse says that Yaakov “awoke from his sleep,” but the Midrash comments that he awoke from his learning. Which one was it? Was he sleeping or learning? How does one awaken from his learning anyway?
Both the Gra in his introduction to Sifra D’Tzniyusa and the Arizal, as quoted in the introduction to Imrei Binah, describe that when one sanctifies oneself properly during the day and engages in Torah to the best of his ability, Hashem will reveal great secrets of Torah to him while he sleeps. And this is the understanding of the Midrash of Yaakov Avinu. Yes, he was sleeping, but at the same time learning the sodos Hatorah directly from Hashem Himself.
With this insight, I think we can understand our sleep at Har Sinai itself. Because Hashem takes a risk, so to speak, in revealing higher levels of Torah insight to a given individual. That person might become haughty and feel themselves above everyone else. Look at me, I’m incredible, I understand secrets of Torah that nobody else can fathom! In fact, I’m going to go back to sleep to acquire even more higher wisdom.
Says Hashem, that is a grave mistake. The whole reason I revealed these secrets to you is in order that you translate them to practical ideas and ways to uplift Klal Yisrael. Rabbi Yosef Karo was sent an angel to teach him sodos Hatorah, which he recorded in Maggid Mesharim. But this incredible wisdom didn’t detach him from the Jewish people. He readily engaged in traditional Torah scholarship, composing the Beis Yosef and the Shulchan Aruch, which guides Klal Yisrael until today!
That’s why the same verse in Isaiah refers to the sleep of the Jewish people at Har Sinai and the requirement to join a minyan in the morning. If I teach you great secrets, will that remove you from society, or will you strive to integrate that knowledge, show up to daven with a minyan tomorrow morning, perhaps with people who are simpler and on a lower level than you? As opposed to being arrogant, will you take your Divine gifts and look to lift up those around you?
So back to our original question, was the sleep of Har Sinai a positive or negative experience? I think, based on this understanding, the Midrash leaves it purposely vague. It’s really hanging in the balance of how we use this sleep. Just like sleep in a physical sense, if used properly, can rejuvenate us for avodas Hashem, but if squandered, can make us lazy and overly physical. So too, the Torah of sleep, the higher wisdom of Hashem’s revelation, can make us haughty and elitist or empower us to share with others in an integrative view of Hashem, His Torah, and Klal Yisrael. Let us commit this Shavous that the Torah we receive — whether in moments of wakefulness or rest — should awaken within us a deeper responsibility to live it, share it, for the sake of Kudsha Brich Hu u’Shechintei, B’Shem Kol Yisrael!
This article was found in Nekuda Tova Issue 82 – Shavuos.
