Why isn’t Simchat Torah celebrated on Shavuot?

Why don’t we celebrate Simchat Torah on Shavuot, on the day of giving the Torah and the Ten Commandments? A simple answer is that we wait for Simchat Torah for that is when we finish reading the Torah. However, this answer is difficult, as the Jewish people could have arranged the portions differently to finish the Torah on Shavuot.

On Shavuot, we received the Torah, but immediately afterward came the sin of the golden calf. The second tablets were given on Yom Kippur, but it’s not appropriate to celebrate Simchat Torah on that day. Then comes Sukkot, which ends with a free day without specific commandments, making it suitable for Simchat Torah. Moreover, the end of Sukkot marks the end of the Days of Judgment, making it an appropriate time for rejoicing.

But if so, it seems that nothing remains for Shavuot, when the receiving of the Torah wasn’t fully realized. However, it’s difficult to say this, as Shavuot’s special character is as the holiday of giving the Torah — we read the Ten Commandments, and we call it “the time of the giving of our Torah” in prayer. Also, the Sages speak about how on Shavuot, everyone agrees that we need to fulfill the principle of “lachem, for you,” through physical enjoyment of the day because it’s the day the Torah was given. Clearly, receiving the Torah on this day has significance.

The Mishnah says: “‘On the day of his wedding’ – this refers to the giving of the Torah; ‘on the day of his heart’s gladness’ – this refers to the building of the Temple” (Ta’anit 4:8). Rashi surprises us by explaining that “the giving of the Torah” refers to Yom Kippur. We would normally think this refers to Shavuot, but that’s not how Rashi interpreted it.

Another interesting point is that the Mishnah compares receiving the Torah to a wedding. It seems that Shavuot is the betrothal (kiddushin), and Simchat Torah is the marriage (nissuin). In the past, people would wait a year between the betrothal, accomplished by giving the ring, and the marriage, fulfilled through the chuppah and bringing the bride home. Today, these things are done in sequence, with a short break of a few minutes between the betrothal and the marriage.

Apparently, our religious experience is the opposite of a wedding. At a wedding, there’s joy and dancing, and afterward, they build the home, which requires serious and meaningful building. It would seem that on Shavuot we should dance and rejoice, as it corresponds to the wedding, while on Simchat Torah, we should sit and study. However, it’s the opposite. On Shavuot, we study all night, while on Simchat Torah – we dance and rejoice and hardly study!

At the giving of the Torah, the Jewish people reached an incredible peak, a revelation, an immense spiritual experience. How is it possible that immediately afterward they fell into the sin of the golden calf? It seems that the incredible experience didn’t lead to practical realization. Moshe immediately went up the mountain, and the Jewish people didn’t study Torah, nor were they busy fulfilling commandments. An experience is important, and certainly a divine revelation. However, if there’s no practical realization, if there’s no study, if there’s no fulfillment of commandments, even the most incredible experience won’t endure. Even the most incredible experience will end up in a calf!

On Shavuot, we try to correct what happened to our ancestors. We stay awake all night because the Jewish people didn’t wake up in time for the giving of the Torah. We study all night to internalize the experience. The experience of giving the Torah returns every year. Every year there is a kind of revelation, a kind of receiving of the Torah that was at Sinai. However, we understand that despite such experiences being important and meaningful (and in our generation, there’s a great tendency towards experiences), they have no endurance without serious study, without accepting the yoke of commandments.

Shavuot challenges us to go beyond mere study and make concrete decisions about our spiritual growth. We must reflect on our learning methods and seek ways to infuse our study with greater meaning. How can we carve out dedicated time for Torah study in our daily lives? It’s crucial that we honestly assess our current spiritual state.

By addressing these questions, we lay the groundwork for a more profound Simchat Torah experience. Our preparation should encompass deep study, sincere observance of mitzvot, and genuine spiritual introspection. This approach transforms Simchat Torah from a simple celebration into a pinnacle of joyous, experiential worship.

The dancing and festivities of Simchat Torah become truly significant when they spring from a wellspring of knowledge and devotion cultivated throughout the year. When our jubilation is rooted in sincere study and consistent practice, the experience transcends mere emotion, becoming a powerful, meaningful expression of our connection to the Torah and its teachings.

Rabbi Yosef Zvi Rimon is the Nasi of World Mizrachi. He is the Founder and Chairman of Sulamot and La’Ofek, and serves as the Chief Rabbi of Gush Etzion, and Rosh Yeshivah of the Jerusalem College of Technology.