Shulchan Aruch HaRav (494:18) אָסוּר לְהִתְעַנּוֹת תַּעֲנִית חֲלוֹם בְּחַג הַשָּׁבוּעוֹת לְפִי שֶׁהוּא יוֹם שֶׁנִּתְּנָה בּוֹ הַתּוֹרָה, וְצָרִיךְ לֶאֱכֹל וְלִשְׂמֹחַ בּוֹ, לְהַרְאוֹת שֶׁנּוֹחַ וּמְקֻבָּל לְיִשְׂרָאֵל יוֹם שֶׁנִּתְּנָה בּוֹ הַתּוֹרָה, לְפִיכָךְ אֵינוֹ דּוֹמֶה לִשְׁאָר יָמִים טוֹבִים וְשַׁבָּתוֹת שֶׁמֻּתָּר לְהִתְעַנּוֹת בָּהֶם תַּעֲנִית חֲלוֹם כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן רפ"ח. In other words, the simcha of Shavuot goes beyond the normal laws of simcha on Yom Tov and in this instance creates an obligation specifically to eat food. Normally, one may fast a taanis chalom on Yom Tov for that is the simcha for the person but on Shavuot it is not allowed. The basis for this hlaacha is the peshat of Tosfos Berachot (49b) in the Gemarah Pesachim (68b) that on the days that everyone agrees there is a law of לכם such as on Shavuot because of the giving of the Torah, then one does not fast even a תענית חלום.
The other exceptions mentioned in the Gemarah are Purim and Erev Yom Kippur, It is clear from the Shulchan Aruch (668:5) that he allows a fast on Erev Yom Kippur. The Rema (604:1) doesn't allows a fast of תענית חלום on Erev Yom Kippur but regarding Purim (695:2) he allows it on Purim and does not say anything about Shavuot. The Achronim give multiple reasons ot justify the pesak of the Rema that Erev Yom Kippur is different than the other days.
In Maaseh Rav (Hosafos) it says the Gra was happier on Shavuot than on other holidays. This echoes what the Alter Rebbe says וְצָרִיךְ לֶאֱכֹל וְלִשְׂמֹחַ בּוֹ as the Rebbe (sicha second day Shavuot 5728) points out it says to add both in simcha and in eating.
What is the nature of this obligation?
The Gemarah Pesachim (68b) says even R' Eliezer agrees there is a din of לכם on Shavuot because of the giving of the Torah. Does this impact the opinion of R' Yehoshua - does he require more לכם? According to the Rambam, no, (he makes on mention of Shavuot having any other requirement of לכם beyond any other holiday in Yom Tov Ch.6.) However, the Ritva Sukkah 28a says there is a din of כולו לכם on Shavuot (that may have been his text in the Gemarah,) clearly he holds לכם plays a stronger role according to R' Yehoshua on Shavuot as well. However, according to the Rambam why should there be a difference regarding taanis chlaom?
It would seem that this law of לְפִי שֶׁהוּא יוֹם שֶׁנִּתְּנָה בּוֹ הַתּוֹרָה is not just to complement the law of שמחת יום טוב but is its own celebration of the giving of the Torah with its own set of laws. However, this still requires an explanation for why would the simcha of the giving of the Torah be different than the simcha of Yom Tov?
Rav Yitzchak Sorotzkin (Gevuros Yitzchak Shavuot siman 1) raises the possibility that the obligation of joy over the Torah ins not simcha, on internal joy but ששון, an outward expression of joy. Since there is an obligation of outward joy, it may be that one must express that as normally one expresses joy through eating. However, it doesn't say anywhere that there is an obligation of sasson on Shavuot.
The Rebbe (Likutay Sichos volume 23, sichos 5625) explains that on other holidays there can be a disconnect between the commandment to enjoy the holiday and the feelings of the person due to his dream. The Torah accommodates for such a disconnect and the law says that the obligation is limited to what will make the person feel good in his current state of mind. The obligation is to enhance the joy of the day. However, on Shavuot, the obligation of simcha is to celebrate how the Torah permeates the entirety of existence. For such an experience, it is necessary for the person's physical body to be joined in the enjoyment of the day. The nature of the giving of the Torah impacts the obligation of simcha.
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