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Matan Torah, the pinnacle of the Jewish exodus. The Jewish people achieved a closeness to Hashem that is unparalleled. We saw the awesomeness of God manifest itself in nature; Hashem’s reverence-inducing voice shook the globe as the first two commandments were spoken. On this day Bnei Yisrael experienced Hashem’s greatness. For this reason, Chag HaShavuot is like none other. While there is an aspect of “Chag” to Shavuot, a significant portion of the holiday and its laws are centered around the Torah and our unique relationship to the Ribono Shel Olam.
Chag HaShavuot has many halachot that reveal the holiday's aspect of celebration and festivities. For starters, we have a mitzvah of Aliyah LeRegel and Simchat Yom Tov. Both of these laws are quintessential to the identity of any Chag. Furthermore, the Gemara in multiple places (Rosh Hashanah 4b; Sukkah 55b) discuss the Din of Tashlumin (in the case of Shavuot, if one is unable to bring his Korban Chagigah on the only day of Yom Tov, he has seven days to make it up). Even though Shavuot is only one day, the Gemara learns out from a Hekeish (connection) of “BeChag HaMatzot UVeChag HaShavuot UVeChag HaSukkot” (Deuteronomy 16:16) that just like Pesach has tashlumin for the Korban Chagigah for seven days, so too does Shavuot. This Korban is the ultimate representation of the festive nature of a holiday. For that reason, even on Shavuot, one has seven days to bring the Korban. Furthermore, with regards to mourning, the Gemara (Moed Katan 24b) teaches that Erev Shavuot and Shavuot count as fourteen days towards a mourner's Shloshim. The Gemara notes that even though it is only one day, it still has a din of a Chag and counts as seven days towards Shloshim (the other seven days come from erev Yom Tov). Since mourning is a Halacha in the physical realm, Shavuot is treated as a seven day Chag. From many Halachot of Shavuot the aspect of “Chag” stands out.
Despite the festive aspects of Shavuot, the essence of the day is focused on Matan Torah and the ingenuity of the Torah. The Bnei Yissaschar uses this aspect of Shavuot to explain two shocking Dinim: Shavuot’s short timespan and Shavuot’s lack of agricultural connection. Pesach and Sukkot are celebrated on Monday, Tuesday, etc. and their timeframes are set (i.e an entire week will be celebrated every single year). However, on Shavuot we only have one day to show that it has no long or set time (it falls out on different days every year) for celebrating; rather, it is a time for reflecting and acknowledging the Torah HaKedoshah. Moreover, Shavuot has no agricultural connection to show that time isn’t what defines the Torah. It is a Zman Simchah. For example, the harvest: it generates the festivities of Pesach and Sukkot, but this is solely up to the Torah for Shavuot. When focusing on the big picture, one is forced to acknowledge that even though many aspects define Shavuot as a Chag, it is still very different.
One may be able to link the proposed idea above to Shemini Atzeret (outlined by my Rebbe, Rabbi Daniel Fridman). As many may know, Chag HaShavuot is also called by another name: Chag Ha’Atzeret. Where did this name come from? Never once in the Torah does it mention Atzeret by Shavuot! Rabbi Fridman explained that Chazal understood the deep connection between Shemini Atzeret and Shavuot. Shemini Atzeret is, Lehavdil, like the “after party” of Sukkot. The Gemara (Sukkah 55b) says that the seventy bullocks offered on Sukkot symbolize the seventy nations of the world. The single bullock on Shemini Atzeret symbolizes Hashem's precious nation, Am Yisrael. The Gemara goes on to say that this is comparable to a king who does not want to let his beloved friend go on the last day of his party, so he asks for a simple meal. Rashi there comments that Hashem wants pleasure and satisfaction from us. Furthermore, Rashi in VaYikra comments that Shemini Atzeret is Hashem clinging onto us before we lose our close connection. The essence of Shemini Atzeret is to maintain closeness with the Ribono Shel Olam for at least one more day. So too by Shavuot, though a holiday with the Halachot of a Chag, there is the essence of Shemini Atzeret present.
In my opinion, I think there is a difference between Shemini Atzeret and Sukkot: Shavuot represents our appreciation and desire to be near Hashem, whereas Sukkot is Hashem’s desire for us. This fits in with the essence of Pesach and Sukkot. Although Pesach is laden with aspects of Hashem's kindness to us, it still has an aspect of our commitment to Hashem. The Korban Pesach was the ultimate sign of our dedication to being Hashem’s nation. For this reason, Shavuot is centered around our commitment to Hashem. On the contrary, Sukkot is centered around the protection and care God gave to us in the desert. Therefore, Shemini Atzeret focuses on Hashem’s love for us. We need both relationships to be Hashem’s chosen nation. The pasuk says “Ani LeDodi VeDodi Li”, “I am My beloved and my beloved is mine” (Shir HaShirim 6:3). Every year we experience Har Sinai by hearing the thunder of Hashem's voice and understanding what it meant to be close to Hashem. Shavuot is the manifestation of that bond that we have been building up whether from the sea splitting or Yachatz at the seder; we don’t want to lose the special connection we have developed. It is our duty on Shavuot to recognize how privileged we are to be able to serve Hashem and be close to Him. For this reason, Shavuot transcends time because our relationship with Hashem is so much more than physical pleasures, it is beyond a lifetime.