Laughter plays a central role in two separate events in this
week's parsha. Yitzchok Ovinu was given his name
because of the laughter evoked from Sora and Avrohom when
they were told the tidings of the future birth of a son.
Later we find Yishmoel, the son of the concubine-
maidservant, banished from the house of Avrohom after Sora
noticed him "making folly" with Yitzchok.
This is the nature of laughter; it can be a form expressing
joy mixed with humility, "For whoever sees something
exceptional in man, for the good, will take pleasure in it to
the point of actual laughter. And Hashem commanded him to
call his name `Yitzchok' after the laughter of Avrohom. This
was a sign that he had faith in it [the promise] and was
joyous over it" (Ramban 17:17).
On the other hand, laughter can also be an expression of
dismissal and contempt of all that is holy and dear.
"Metzacheik" is an expression of the three cardinal
sins of idolatry, promiscuity and murder.
It is very curious that of all people, it was Yitzchok,
pillar of piety and strict judgment, G-d-fear such as in
Pachad Yitzchok, should bear the name that expresses
what we would consider quite the opposite: laughter from
gaiety and joy. "And we might even say," notes the Sfas Emes,
"that even while Yitzchok represented the Divine Measure of
fear and awe, what he projected, that is, what was visible
from his expression, was actually joy and exaltation! For in
truth, only by one who is truly afraid of Hashem and has no
other fear except for his G-d-fear, only by one who is
liberated from his evil inclination as Yitzchok was, having
reached the ultimate pinnacle in serving as a virtual
sacrifice upon the altar before Hashem -- is his joy
righteous and deeper and more poignant than the pleasure
experienced by the wicked in the vanities of this world.
"My grandfather and master, the Chiddushei HoRim, explains
the idea of `metzacheik' with regard to the three sins
of idolatry, adultery and murder. The sinner regards them
lightly, a matter of mockery, as it is written, `It is as
sport to a fool . . . ' (Mishlei 10:23). The contrary
is true by Yitzchok Ovinu, where all of the wiles of the
yetzer hora were light in his eyes. What to another
person might have seemed like a mountain was like child's
play in his eyes for he was sanctified from the womb."
We see before us living examples of the contrasting forms of
laughter. And this is how Hashem created them. The exultant
laughter, the expression of joy that is the product of fear
of Hashem and of His glory as opposed to the scoffing,
mocking laughter that covers up lurking murky sins of the
worst kind.
For laughter and joy express a reaction; they come always as
a result. It is a manifestation of ease, surcease, lack of
burdensome pressure and anxieties. What are the causes of the
feeling of release and freedom? Only two: either the fear of
Hashem, which eliminates any other fear since it replaces
them by trust, and in contrast, the laughter of devil-may-
care, of removing all yoke of responsibility.
When the fear of Hashem is pure, it removes all foreign
desires and aspirations. It smoothes out the heart. "And to
the straight of heart -- joy." For sadness and depression
stem from a feeling of lack, from dashed hopes, from
disappointed expectations that affect the heart. But those
who are straight of heart are serene and do not lack a thing.
And consequently, they are happy and full of purpose and the
joy of satisfaction.
In contrast are those who shake off the yoke of
responsibility. They also experience some form of joy, but
how different it is! It is arrogance, laughter that makes a
mockery of everything, that leads eventually to the worst of
human sins.
Yishmoel had not yet actually indulged in the three cardinal
sins but their roots were latent inside him. With the divine
spirit in her, Sora was able to discern these roots; she
could differentiate between the laughter of Yishmoel and the
laughter of Yitzchok, between the holy and the profane, light
and darkness. Avrohom Ovinu was commanded to heed the voice
of Sora, his wife, to follow the voice of divine spirit
within her, as Rashi notes. She understood that Yishmoel's
laughter was a show of contempt, a total disregard, while
Yitzchok's laughter was that of pure joy, for "The only one
who is happy in the world is one who fears Hashem truly, for
he lacks fear of anything else." He is secure, happy,
unafraid.
This is what Chovos Halevovos writes in Shaar
Avodas Elokim, chapter 3 regarding the joy that envelopes
one who is worthy thereof: "One who does not take any
shortcuts in his obligations of G-dly service will reach the
level of the pure chassidim, the elite, and their
recompense in this world will be the sweet joy that comes in
their avodas Hashem. As Yirmiyohu said: `And Your word
was to me the joy and rejoicing of my heart, for I am called
by Your name' (15:16). It is also stated, `The just man shall
be glad in Hashem and shall trust in Him, and all the upright
in heart shall glory' (Tehillim 64:11). And it is also
written, `Light is disseminated for the righteous one, and
for the upright of heart, joy.'"
