The public reading of the Torah transforms into a moment of deep emotional turmoil for the people, prompting the leaders of the generation to step forward to calm the masses and explain the sacred nature of the day. Nehemiah acts in his capacity as a leader holding a unique title, which serves either as a Persian mark of honor [שטיינזלץ] or as an indication that he was permitted to drink wine before kings during times of danger [רב סעדיה גאון]. Standing beside him are the Levites, whose specific role is to interpret, explain, and make the meaning of the text accessible to the general public [רב סעדיה גאון, מצודת דוד, שטיינזלץ]. Together, Nehemiah and these leaders address the entire gathered crowd [אבן עזרא].
The leaders declare that the day is holy, referring to the holiday of the New Year. They clarify that on such a festival, it is entirely inappropriate to mourn or cry. Yet, the people are overwhelmed with tears upon hearing the words of the Torah.
The primary approach among commentators is that the people weep out of grief and deep regret when they realize they have not properly kept the commandments. It appears that Ezra is reading from the Book of Deuteronomy, which includes harsh rebukes and curses. Hearing these passages sparks a great fear of God within them, particularly because many in the crowd have been completely unfamiliar with the Torah since the days before the exile [רלב״ג, שטיינזלץ].
Another perspective suggests that their tears stem from the sheer terror of the Day of Judgment. Understanding the heavy weight of the New Year, the people wish to fast and afflict themselves. In response, the leaders instruct them not to be sad, but rather to trust in God's kindness. They assure the crowd that God will judge them favorably, and therefore, they should celebrate with spiritual joy [מלבי״ם].
A more unique view links the crying to historical and legal confusion. According to this explanation, the event takes place on the second day of the New Year. The people, who are accustomed to observing only one day of the holiday in Babylon, are surprised to see two days celebrated in Jerusalem. They mistakenly assume that the second day was established as a tragic precaution in case the Temple is ever destroyed. This thought triggers deep mourning and painful memories of the previous destruction. The Levites must step in to reassure them, explaining that the day is genuinely holy simply because witnesses did not arrive in time to declare the new month, not because of any decree related to destruction. Thus, there is absolutely no reason for sadness or tears [העמק שאלה].