Why there's no yearly Biblical commemoration for Matan Torah?

Question

In the Torah, Exodus is a serious event that must be remembered and celebrated the same week every year. Multiple Biblical Mitzvos aim at remembering and enacting the event, such as retelling the story to future generations, preparing and eating the sacrifice, consuming Matza, and more. Even Succos is mentioned as the remembrance and enacting of living in Succos in the wilderness (albeit we see no textual mention of the Israelites dwelling in Succos during Exodus).

Matan Torah was, undoubtedly, a pivotal event in the history of Jewish people, however, there's no Mitzvah of remembering that day or event and replicating it yearly. IIRC, the night Torah study (Tikun Leyl Shavuos) was established only in the 16th century.

Why?

Edit: this question is specifically about the Torah view, not Rabbinic commentary.

Answer 1

The Kli Yakar in parshas Emor addresses why there is no mention in the Torah that Shevous is commemorating Matan Torah. He says since the Torah is a constant, and is always supposed to be viewed anew, Hashem didn't make any particular day the explicit commemoration, as that would limit it to one day. Rather every day should be view as a new day of receiving the Torah.

Answer 2

This specific question has actually bothered R. Nathan Laufer to write an entire book about it. "Rendezvous with God. Revealing the Meaning of the Jewish Holidays and Their Mysterious Rituals". He said in the podcast on Judaism Demystified that it is inconceivable that the celebration of the experience of receiving of the Torah has not found its way into Judaic holiday experience. Specifically, he makes the point that the holiday of Rosh haShanah, which we call Yom haZikaron, is about rememberance. Rememberance of what? Which day do we need to remember when facing Hashem's Judgement? He points out, based on what we do on Rosh haShanah is that we are remembering the day when we stood at har Sinai when receiving the Torah. Facing the Judgement of G-d is the awesome experience, which can certainly compare with what happened at Mt. Sinai, when people were dying and getting revived. (Recall Unesaneh Tokef).

During musaf of Rosh Hashanah we recite 10 verses for each of the malkiyoth, zichronoth, and shofaroth blessings. This corresponds to 10 dibroth. Many congregations opt to blow shofar 10 times right after each one of the blessings, both in the silent tefilah and in the repetition. One blow for each saying. That's also exactly a reference to the Sinai experience.

I think R. Laufer's point that Matan Torah and standing at Har Sinai is hinted on Rosh Hashanah, the celebrated Day of Creation, can be found in the second Rashi comment on the Torah in parashat Bereshis: Bereshis Bara (In the beginning of G-d's Creating): This verse says nothing but "Explain me!" It is to be understood as as the Rabbis of the blessed memory expounded it: For the Torah, which is called "The beginning of His way", and for Israel, who are called "the first of His crop". Here's where Rosh Hashanah (act of creation) got connected to Matan Torah with gzeira shava.

Answer 3

The Torah isn't shy about telling the future. The Torah recounts how God promised Abraham he will be a great people in the future, he will inherit the land of Israel and that his descendants will sojourn for hundreds of years and be enslaved. But where's the prophecy of the giving of the Torah? I haven't found such a prophecy, have you?

The closest hint I've seen is that when God is about to destroy Sodom and Amorah God mentions that Abraham will teach his descendants righteousness and justice... But we also don't see that happen. Can anyone point to a story in which Isaac's Torah knowledge and righteousness is on display? Jacob and Esau don't seem like they're being raised in righteousness and justice, but rather strife and jealousy. Which makes their redemption into righteous loving brothers so much more powerful in my opinion, but regardless. Why isn't the Torah talking about the wonderful Torah these people should have been learning/living?

My answer is that God might not have perceived as handing the Torah over as one of His original plans. Afterall, God seems to believe that we humans can intuit some things as right vs wrong naturally, otherwise how could God be angry at Adam for disobeying? Or warning Kain to try and dissuade him from letting his anger/jealousy consume him into murdering his brother. I don't believe God always planned to give Kain a mark, but instead chose to be in relation with Kain and humans and therefore gave Kain a mark. I believe the same is true with the Torah.

God wants to be in relation with us. And so I don't think it's fruitful to talk about whether God is perfect or not, whether God changes Their mind or not. Because regardless of God's attributes/actions, the relationship will only survive if God is in relation to our attributes/actions. Our relationship with God is described as parent child and husband wife, both of these relationships require both parties to change and adapt to each other.

And therefore it seems to me that God saw the golden calf, saw Moses as a worthy figure of teaching the people, and then for the good of us, His now chosen people, He gave us the Torah through Moses who merited being the one to teach it. God didn't change His mind, God was in relation to Moses and the Israelites. But it seems to me that God didn't give the Torah to the whole nation, He gave it to Moses, which would explain why we lack a national celebration.