Shavuot is a time of commandments and of celebration. 

Our tefillah emphasizes the commemoration of the giving of the Torah, and we reenact Hashem’s presentation of the Aseret Hadibrot during the Torah reading. Over centuries, many communities recited liturgical poems known as azharot, which summarize all 613 commandments.

Shavuot is also a time for celebratory feasting. While on other chagim, opinions differ regarding how elaborate our meals must be, with respect to Shavuot, all opinions agree that we must enjoy festive meals. The Gemara (Pesachim 68b) provides the rationale: Shavuot is the day of the giving of the Torah. 

Still we may wonder, why does the giving of the commandments generate such a celebration? We know that our Avot already fulfilled all the mitzvot (Yoma 28b) even before the Torah was formally given, so what dimension is added at Har Sinai?

The answer is that through our experience at Har Sinai we entered a new category of being formally commanded — metzuveh v’oseh (literally, commanded and performs). The Talmud (Kiddushin 31a) relates a story that conveys this sentiment:

אמר רב יוסף מריש ה"א מאן דהוה אמר לי הלכה כר"י דאמר סומא פטור מן המצות עבידנא יומא טבא לרבנן דהא לא מיפקידנא והא עבידנא השתא דשמעיתא להא דא"ר חנינא גדול מצווה ועושה יותר ממי שאינו מצווה ועושה אדרבה מאן דאמר לי דאין הלכה כרבי יהודה עבידנא יומא טבא לרבנן

Rav Yosef, who was blind, said: At first I would say: If someone would tell me that the Halacha is in accordance with the opinion of Rabbi Yehuda, who says, A blind person is exempt from fulfilling the mitzvot, I would make a festive day for the rabbis, as I am not commanded and yet I perform the mitzvot. This means my reward is very great. Now that I have heard that which Rabbi Ḥanina says, Greater is one who is commanded to do a mitzva and performs it than one who is not commanded to do a mitzva and performs it, on the contrary: If someone would tell me that the Halacha is not in accordance with the opinion of Rabbi Yehuda, and a blind person is obligated in mitzvot, I would make a festive day for the rabbis. 

Being commanded is what Rav Yosef celebrated personally and what we celebrate collectively on Shavuot, zman matan Torateinu. 

And still, we may wonder, why is this a source of such celebration? What is the significance of being formally commanded? Rishonim offer various answers to this question.

Tosafot (Avoda Zara 3b) suggests that the reason for the lofty status of the metzuveh v’oseh is that this individual overcomes their inner instinct to resist instruction (our Yetzer Hara), not a challenge for us when we decide to do a mitzvah voluntarily. 

Rabbeinu Nissim of Gerona (Derashot HaRan, Drush 7) adds further explanation. He notes that Hashem receives no benefit from the mitzvot we perform; the mitzvot are entirely given for our merit. Therefore, he reasons that only when we personally fulfill what Hashem commanded are we receiving what Hashem has offered as a merit. Those who volunteer to do something for Hashem has not given Him anything nor received what He has chosen to give.

We can understand this on a deeper level in light of a comment of the Rosh (Tosafot Rosh, Kiddushin 31a), who adds:

ועוד שאין הקדוש ברוך הוא צריך כלום לכל המצוות אלא שאומר ונעשה רצונו הילכך המצווה ועושה הוא עושה רצון קונו אבל מי שאינו מצווה ועושה לא שייך לומר ביה עושה רצון קונו שהרי לא צוה לו כלום ומ"מ שכר יש.

And further, that Hakadosh Baruch Hu needs nothing from all the mitzvot, rather that He says and His will is done. Therefore, the one who is commanded and does is doing the will of his Maker. However, the one who isn’t commanded and does, it cannot be said of him that he is doing the will of his Creator since He didn’t command him anything; yet, he receives merit.

The Rosh is teaching that, with the introduction of formal obligations, Hashem is gifting us a new dimension of mitzvot — the aspect of connecting with Hashem’s will. This is the most profound gift of all. Our connection with Hashem is a relationship; connecting with each other on a deep level of meaning is far more valuable than simply providing a service. 

By sharing His will with us, Hashem is giving each of us — every Jew for eternity, whose soul stood at Sinai — an opportunity to connect with Him on an inner level.  Now, the actions we do to further our relationship with Hashem are connected on the level of ratzon — Divine will. 

The word mitzvah shares a root with the word tzavta, which means team. By creating an expression of His will through a mitzvah, Hashem has given us an opportunity to team up with Him (k’viyachol). This is why, before we perform a mitzvah, we emphasize the fact that He commanded us by including the word v’tzivanu in the syntax of every bracha on a mitzvah. 

Each commandment is thus an expectation and an invitation — an opportunity for us to connect with Hashem’s will and to literally tap into infinity in our physical world. Could we imagine a greater gift than being invited by the Creator of the universe to be His partner? This is truly a reason to celebrate.*

* Thank you to Avi Mori, Mr. Etzion Brand; my dear friend, Rabbi Elie Mischel; and my teacher, Professor Leslie Newman for their helpful comments.