The custom is to stay awake the entire night of Shavuot, Saying Tikun or learning Torah.
Needless to say, the night of Shavuot is not the appropriate time for lectures or forums about social, economic, political and communal issues. Although important, they cannot really be regarded as a form of Torah study – unless the focus is to learn the Torah’s perspective.
The recitation of Tikun Leil Shavuot should be prioritized over all other forms of learning and Shiurim.
According to some, the Tefillot and Yehi Ratzons that appear in some editions of Tikun Leil Shavuot are omitted, and Kaddish is not recited.
If, for whatever reason, one did not complete the entire Tikun Leil Shavuot on the night of Shavuot, he should do so at the earliest opportunity during the day.
Shortly before dawn (4:08am), those who have the custom should immerse in the Mikvah.
At dawn, one washes Netilat Yadaim and recites Brachot.
One should not begin learning Torah after dawn until he concludes Brachot.
The Brachah of Tzitzit is not recited at this time as it is still too early.
After staying awake the entire night, some have the custom to daven at Sunrise (5:34am), and others hold to sleep for several hours and daven at the usual time, in order to allow one to focus on his davening at his usual pace.
Since B’dieved one fulfils his obligation when reciting the daytime Shema immediately after dawn, it is worthwhile to recite it with the intention that he thereby fulfils his obligation only if he neglects to do so at the ideal time.
One does not recite Kriat Shema She’al Hamittah when going to sleep after dawn.
If one chooses to daven before going to sleep, he should ensure that he recites the Brachah of Tzitzit and Shema after the earliest time (4:36am), and the Amidah after sunrise (5:34am).
The Brachah of Tzitzit is not recited on a Tallit Katan worn overnight. One who does not wear a Tallit Gadol should change his Tallit Katan before reciting the Brachah.
