Rabbi Eitan Cooper
As we prepare to usher in 5785, still reeling from the tragedy and shock of 5784, one wonders if the upcoming Rosh Hashanah holiday can truly be “happy.” How can we celebrate after having experienced so much pain and loss this past year in Israel?
Interestingly enough, our tradition does not actually ask us to celebrate on Rosh Hashanah — at least not in the way that one might expect. While Halacha (Jewish law) does require us to prepare a festive meal, it is also clear that our joy must be curtailed. The Shulchan Aruch writes, “One eats, drinks and is merry on Rosh Hashanah … However, people should not eat to complete satiation so that they do not reach light-headedness, and that the fear of God should remain on them.” (OC 597:1). In short: Save your nicest food of the year for another holiday. This is a day of judgment and prayer.
Moreover, while other holidays include the recitation of Hallel (prayers of joy and gratitude to God), Rosh Hashanah does not. The Talmud explains (Rosh Hashanah 32b): “Why don’t the Jews sing [Hallel] before You on Rosh Hashanah and Yom Kippur?’ He replied: ‘Is it conceivable that the King is sitting on the throne of judgment with the books of the living and the dead opened before Him, yet the Jews burst into song?’”
Even our clothing is not meant to be as formal as one might think. The Mishnah Berurah notes, “Nevertheless, on Rosh Hashanah, one should not wear embroidered or silk garments as on other holidays, to maintain a sense of awe for the judgment. Instead, one should wear nice white clothes.” (581:25).
Collectively, these practices help to define Rosh Hashanah primarily as a day that is both solemn and sweet. Perhaps unlike any other religious or cultural “New Year,” Rosh Hashanah is primarily not a party.
The true nature of Rosh Hashanah thus lends itself to the feelings that many of us carry with us into 5785. Those looking to have a more subdued Rosh Hashanah might choose to embrace the above practices and “lean in” to Rosh Hashanah as a day of introspection as opposed to celebration.
And yet, this might be the year to push back against the classic meaning of Rosh Hashanah. After such a calamitous 5784 in which we were weighed down with worry, this Rosh Hashanah might be a moment for us to lighten our load. As we sit around our Rosh Hashanah tables this year, it’s worthwhile to find moments to acknowledge the despair and anguish we have all experienced. And at the same time, we must not permit ourselves to sink too deeply into these feelings.
We may also draw inspiration from a time, two thousand years ago, when our people experienced similar calamities. The prophet Nechemiah depicts a scene: As Jews were just returning to the land of Israel, rediscovering the Torah they had abandoned in exile and faced with the gargantuan task of rebuilding the Temple, they were driven to tears on Rosh Hashanah. Nechemia’s response to the Jewish people provided encouragement, both then and now:
“This day is holy to the Lord your God: you must not mourn or weep,” for all the people were weeping as they listened to the words of the teaching. He further said to them, “Go, eat choice foods and drink sweet drinks and send portions to whoever has nothing prepared, for the day is holy to our Lord. Do not be sad, for your rejoicing in the Lord is the source of your strength.” (Nehemiah 8:9-10)
Eitan Cooper is the associate rabbi at Beth Sholom Congregation and Talmud Torah in Potomac, Maryland.
