As we know, Shavuos is the time that we celebrate receiving the Torah. The luchos habris were the physical expression of our bond with Hashem. However, that original article of our connection was destroyed by Moshe Rabbeinu shortly thereafter. It took us a few months to receive a second set. The Shelah HaKaddosh (Rabbi Yeshayahu ben Avraham Ha-Levi Horowitz 1555-1630) tells us that the second luchos were exactly the same: A perfect replica of the original. The only difference between the first and second luchos were that the originals were made by Hashem Himself, while the second set were hewed out by Moshe Rabbeinu.

What is the significance of this difference – what are we supposed to learn from the difference in who the sculptor was? I would like to suggest a parallel, found in the Yom Tov of Shavuos itself. Our rabbis teach us that at the Exodus from Egypt, Klal Yisrael ascended to a great height of spiritual understanding. However, during the time of sefira, they were obligated to grow in order to deserve those high levels. This was achieved on Shavuos, after we climbed the 49 steps. First, we were elevated to spiritual heights, as a gift from Hashem. Shavuos culminates our own spiritual success and achievement.

Reb Gedaliah Schorr (1910–1979) points out that klal Yisrael sinned by making the golden calf, transgressing via an act of “assiyah” (making). Measure for measure, Moshe Rabbeinu had to hew out the stones himself, an action of assiyah to mend our relationship with Hashem. This is why the second luchos had to be made by Moshe, for we had to rectify the transgression that was done with our hands, in order to bring about a complete teshuva.

It seems that the custom of staying up all night learning also has to do with making up for past errors. Klal Yisrael slept in the morning of Kabbalas Hatorah, and therefore we stay up the entire night to rectify this wrong.

There is a second aspect of teshuva which we accomplish by staying up all night on Shavuos. The Gemara in Pesachim 68b tells us that everyone agrees that on the Holiday of Shavuos, one must spend some of the day enjoying the holiday through physical enjoyment. Rashi explains that this is to show that we are happy with the Torah which Hashem gave us today. Rashi uses a strange word – “Noach” – meaning it is comfortable for us. Rashi is explaining that the simcha of the day is that we don’t experience Torah as a burden or stress, rather it is congruent with our physical needs and existence. Though there are many times that we may feel that a Torah life is unnatural, after staying up a whole night and learning with zeal, there is a satisfaction that is unparalleled. This night of sleep deprivation actually gives us physical enjoyment. This idea is found in the Mishna in Pirkei Avos 6:4, which says that those who eat plain bread and only drink water will be happy in this world. So too, we who stay up all night learning (usually, people who stay up all night feel miserable), yet feel exuberant in the morning, are also returning to our Jewish essence.

May we all merit to feel the simcha of Kabalas Hatorah.