The Gemara in Pesachim tells us that while on all other yamim tovim one can spend the entire day on spiritual pursuits, on Shavuot all agree that one must devote part of the day to material pleasures. This seems perplexing. Why is one of the holiest experiences in Jewish history is marked by physical celebration? Additionally, what was the significance of bringing the sacrifice of the shtei halechem, the unique bread sacrifice brought only on Shavuot?
The Mishna in Rosh Hashana says that the world is judged at four times in the year: on Pesach for the grain; on Shavuot for the fruit; on Rosh Hashana for our deeds; and on Sukkot for water. It is fascinating to note that Shavuot has almost the same responsibility and accountability as the judgment on Rosh Hashana. The Gemara teaches that Ezra Hasofer established that Parshat Bechukotai should be read before Shavuot, similar to Parshat Ki Savo which is read before Rosh Hashana. Both readings contain the blessings and the curses. We ask that the year should end along with its curses and that we should begin on a positive note.
When Hashem created the world, the pasuk says Yom hashishi with a heh hayediah, the definite article. The whole world waited to see if the Jews would accept the Torah. If they would refuse the world would return to desolation. It's almost as if we have this same judgment every year on Shavuot. Will we re-accept the Torah or not?
The Shlah Hakadosh notes that just as on Rosh Hashana, Hashem reexamines every individual, similarly on the day of receiving the Torah He looks to see if we are upholding the Torah. According to Kabbalah, every Rosh Hashana Hashem recreates the world again. Every person must ask himself, "Where do I fit into this new world?" On Rosh Hashana our material portion for the year is decided. Our children, livelihood, and health hang in the balance. On Shavout the stakes are higher. Hashem evaluates our spiritual affinity to Torah. This will determine how much spirituality we will receive in the coming year.
Rav Salomon asks, why don't we don't feel the same trepidation before Shavuot as we do before Rosh Hashana? He explains that the period of sefirat haomer is a period of mourning meant to prepare for us for the judgment of Shavuot. It's not a time of trepidation, because the judgment is about our desire and our will to come closer to Hashem. We want to show our love and attachment to Hashem, so we eat and drink and rejoice. On Shavuot, our mindset has to be total dedication to the will of Hashem. We may not be there one hundred percent. But if we have the ratzon, it can influence the judgment for good.
How can we awaken our will to serve Hashem? The Matnat Chaim quotes the Mesillat Yesharim that the way we act on the outside has a direct impact on the inside. Zerizut, doing mitzvot with alacrity, can awaken a desire for more mitzvot. Rav Hillel notes that every time a person does a good deed with zerizut, he arouses love for the mitzvah. The more we do good deeds with alacrity, the more we strengthen our spiritual connection to Hashem. Rav Wolbe notes that every mitzvah is a direct gift from Hashem. Every opportunity to do a good deed is priceless. The Ari Hakadosh said that all of his spiritual achievements came from the joy he had while fulfilling mitzvot. Shavuot is a time to show Hashem clearly that our desire is to do His will.
The Imrei Shefer asks, why is it that the sanctity of Har Sinai did not last while the holiness of Har Hamoriah remained forever? Rav Chaim Sanzer explains that at Har Sinai, Hashem Himself came down to the mountain. However, at Har Hamoriah Avraham brought Hashem's presence down. At Har Sinai there was no real effort made to accept the Torah. In fact, Hashem had to force it on the Jews' heads. In contrast, the akeida was a testimony to the incredible strength Avraham invested to overcome his nisayon. His struggle created a reality that engendered kedusha for eternity.
The Baal Hatanya explains that going above and beyond what is required is a reflection that one is not just doing mitzvot by rote. It's a sign of true avodat Hashem. Yegiah, extending oneself for a mitzvah is a reflection of one's desire for it. There is a transformation on Shavuot similar to what happens on Rosh Hashana and Yom Kippur. We are purified of our sins. The gift of Torah, an expression of Hashem's divine will, has the power to change us.
Although Shavuot commemorates a spiritual experience, its ultimate purpose was to provide us with a divine blueprint for our daily lives, especially in the areas where we are naturally weak. In the world of business, where greed lures us to be dishonest, and even in communal affairs, where our egos can be aroused, the guidance of Torah helps us stay on the straight path. The shtei halechem were brought on Shavuot because specifically in the areas of lechem, physicality, we can become a mincha chadasha. We can create ourselves anew. We have the ability to experience the transformative power of Torah. During Mussaf on Shavuot the gates of heaven are open and we can ask Hashem to give us spiritual blessing for the coming year.
In chapter three of Megilat Ruth, Naomi tells Ruth to go down to the threshing floor at midnight and ask Boaz to redeem her. Chazal say that David Hamelech would awake every night at midnight to the song of his harp. At this hour Hashem visits Gan Eden and the souls of the tzadikim awaken and sing shira to Him. The harp within the heart of David Hamelech perceived this and was aroused. Noami knew Boaz would awaken at midnight. He would sense the harp of Ruth and recognize that she too was destined to be a part of the messianic vision. On Shavuot night our voices join with the souls of all the righteous tzadikim throughout the generations. As we lift our voices in song and praise to our Maker, we express our ultimate hope that He will redeem us.