Rosh Hashanah - 5779 -- Weeping during prayers
Rosh Hashanah - 5779 -- Weeping during prayers
This is the most awe-inspiring, and fear-inspiring time of the year for a Jew. The
entire morning and much of the afternoon are dedicated to preparing ourselves
for the judgment of God, whether we as individuals, families, communities, will
survive the next year, prosper, be blessed, or whatever. The magnitude of the
occasion shakes the heart of even the most righteous non-sinner, let alone that
of the rest of us.
Perhaps due to this, or perhaps merely by custom, many people begin sobbing
during the Shemoneh Esrei. Sobbing out loud, apparently uncontrollably. I have
seen (no, I don't do this) incidents where someone will come up to the one crying
and ask a question--the crying is turned off as easily as a light fixture, then back
on once they are free to resume. Why do people feel the need for all this weeping
during Rosh Hashanah prayers? Are we supposed to do this?
The Zohar says in Parashas Emor that "all of the holidays are called holy
convocations except Rosh Hashana and Yom Kippur, for there is no happiness on
these days for they are days of judgment." From this, one might think that anything
pleasant would be forbidden on these days, and that we should sit around in burlap
or sackcloth. Perhaps weeping would be a logical extension of this.
But the Vilna Gaon says no. One should NOT cry. In fact, the Gaon was known for
singing the kaddish after mussaf in a joyful tune as a way of honoring the holiday.
He said that one should be joyful on Rosh Hashanah, like a nation celebrating the
coronation of its king, "for when we blow the shofar, we declare that God rules the
entire earth and all of creation."
The Shulchan Aruch (597:1) prohibits fasting on Rosh Hashanah. There are those who
say that it is a mitzvah to fast, but the Mechaber clearly prohibits it, and the Rama
does not disagree, therefore the halachah is that we do not fast. Talelei Oros says
that "if we truly turn ourselves to God, then we are accomplishing the purpose of the
day, to declare His Kingship, which should be done in joy and with feasting."
Now in theory, one could weep uncontrollably in shul, then go home and chow down.
In fact, that seems to be what some people do. It may seem incongruous, but it is
also the custom of the Arizal, which may not be a surprise given what is said above
about the Zohar. How can this dichotomy be explained?
R'Chaim Volozhin said, "it is not a problem if one breaks out in spontaneous weeping."
He then explained the positions of the Arizal and Vilna Gaon: "The Gaon spoke out
only against wanting to cry and trying to bring oneself to tears. True, one's prayers
should be said submissively, but with joy in one's heart."
Rav Yisroel Salanter also addressed this topic as follows. The Gaon meant his
prohibition against crying for those who are easily moved to tears, in order that they
might remember the joy of making God our King. He had no problem with those who
do not cry easily from finding themselves weeping when suddenly faced with the
magnitude of the day of judgment and importance of being submissive to God.
The prophet Nechemyah [8:10], in speaking about Rosh Hashanah, said, "This day is
holy to Hashem your God. Do not mourn and do not weep. Go eat sumptuously and
have sweet drinks, for this day is holy to our Master. Do not be sad, for joy in God
is your strength."
On a personal note, there have been times, including last year for example, when I,
quite unexpectedly, broke down uncontrollably crying, and had to be assisted by
those around me. That does not happen very often to me, but it did then. I would
certainly not have planned such an event. Perhaps that is what R'Chaim Volozhin
meant. In any event, I would never force myself to cry, even a little, nor would I
make a show of it in a pretense that others should think I am somehow holy because
of it. Almost as much as talking in shul, it breaks the concentration of those around.
A peaceful, meaningful, joyous Rosh Hashanah to all.