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The Torah (Vayikra 3:2) speaks of slaughtering sacrifices, "at the opening of the Tent of Meeting ('petach Ohel Moeid')." At first glance this refers to a place - the opening of the Tent. The Sages, however, comment (Zevachim 55b) that "opening" refers to a point in time - when the gates were opened in the morning. According to Tosafot this applies to all sacrifices.

[The Torah Temima, quoted in R. Kuperman's footnotes on the Meshech Chokhma, explains why the Sages seem to deviate from the simple meaning of the verse. Instead of using the usual "lifnei (before) Ohel Moeid" the Torah here uses "petach (opening of) Ohel Moeid."]

Why must the sacrificial service only begin after the opening of the gates of the Temple? The Meshech Chokhma explains:

1. that the gates were opened at daybreak;
2. that daybreak is the time of Revelation; and
3. that it was essential for sacrifices to be offered at the time of Revelation, so there should be no misconceptions about the sacrifices being directed at any other powers.

In line with this second premise, that Revelation takes place during the day, we find that Moshe's prophecies all took place during the day (Mekhilta Bo). Moshe knew it was day on Mount Sinai when G-d taught him Torah (Shemot Rabba 47:5). At night he learned by himself.

Learning Torah at Night
In light of this, the Sages make two statements about the greatness of learning Torah at night. If the revelation to Moshe took place during the day, one might have thought that Torah learning at night is somehow of less value. To counter this the Sages say, "When Talmidei Chakhamim (Torah scholars) are involved in Torah at night, it is considered as if they had been involved in the service in the Temple, as it says, 'The servants of G-d who stand in the house of G-d at nights (Tehillim 134:1).'" Do not think that nighttime Torah study is of no special value. Torah at night is tantamount to the daytime Temple service.

The Sages go even further in a different statement. "Anyone who is involved in Torah at night, the Divine Presence is before him, as it says, 'Rise up, sing (learn Torah) in the night . . . opposite G-d's Face (Eikha 2:19).'" The Divine Presence is revealed to one who learns Torah at night even though prophetic revelation only took place during the day.

The Meshech Chokhma suggests another (metaphoric) meaning for this statement. Learning at night might be a way of referring to one who learns quietly, modestly and altruistically. One whose learning has some ulterior motive (metaphorically -- daytime learning, showy) will eventually benefit from it, but he is as one who "sows in tears" (based on Tehillim 126:5). He will eventually "reap with joy", but only after a long process (eventually learning for the Torah's own sake). One who learns just for the sake of connecting with G-dliness, on the other hand, immediately reaps the benefits of his learning. This is the person who "learns at night", rises up and sings in the night because the Divine Presence is immediately before him.