Pesachim 117

Is being joyful important to religion? There is no question about it, that Judaism has plenty of bitter and dark descriptions of worship and devotion. In our Gemara on Amud Aleph teaches us that a student must be filled with trepidation when he studies under his master. The Talmud (Berachos 30a) stresses the somber requirements in prayer and service. Yet, joy is considered essential in worship and divine connection. The Talmud states:

לְלַמֶּדְךָ שֶׁאֵין הַשְּׁכִינָה שׁוֹרָה, לֹא מִתּוֹךְ עַצְלוּת וְלֹא מִתּוֹךְ עַצְבוּת וְלֹא מִתּוֹךְ שְׂחוֹק וְלֹא מִתּוֹךְ קַלּוּת רֹאשׁ וְלֹא מִתּוֹךְ דְּבָרִים בְּטֵלִים, אֶלָּא מִתּוֹךְ דְּבַר שִׂמְחָה שֶׁל מִצְוָה. שֶׁנֶּאֱמַר: ״וְעַתָּה קְחוּ לִי מְנַגֵּן וְהָיָה כְּנַגֵּן הַמְנַגֵּן וַתְּהִי עָלָיו יַד ה׳״.

The Gemara adds: Incidentally, this serves to teach you that the Divine Presence rests upon an individual neither from an atmosphere of sadness, nor from an atmosphere of laziness, nor from an atmosphere of laughter, nor from an atmosphere of frivolity, nor from an atmosphere of idle conversation, nor from an atmosphere of idle chatter, but rather from an atmosphere imbued with the joy of a mitzva. As it is stated with regard to Elisha, after he became angry at the king of Israel, his prophetic spirit left him until he requested: “But now bring me a minstrel; and it came to pass when the minstrel played, that the hand of the Lord came upon him” (II Kings 3:15).

אָמַר רַב יְהוּדָה אָמַר רַב: וְכֵן לִדְבַר הֲלָכָה. אָמַר רַב נַחְמָן: וְכֵן לַחֲלוֹם טוֹב.

Rav Yehuda said that Rav said: And, so too, one should be joyful before stating a matter of halakha. Rav Naḥman said: And, so too, one should be joyful before going to sleep, to ensure he will have a good dream.

The Sha’arei Kedusha (Rav Chayyim Vital Part 2, Shaar 4) elaborates on this theme, noting that the Patriarch Yaakov was unable to experience divine spirit so long as he was grieving over the loss of his son Joseph. 

It seems to be one of those dynamic tensions in Judaism, the balance between somberness and joy. This also is exemplified in a number of incidents described in Berachos (30b) where one sage observed his colleague in a state of excessive joy. At first, the sage sought to rebuke his colleague for getting carried away. In both incidents the colleague responded, “I am wearing tefilin”, Which seemed to imply that being grounded with the pair of tefilin allowed and possibly even enhanced the joy.

My friends, this idea of joy in the fulfillment of mitzvos and attachment to G-d is not some kind of anti-Litvak sentiment dreamed up by Chassidim. Rather, this is a venerable tradition that requires us to take notice of and regard seriously. If we cannot be joyful, we will not experience G-d. 

Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation

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