Laughing Matter

It is always important to keep in mind that there can be many layers of meaning in the Takanos Chazal that established the weekly Haftorah. Although sometimes we may assume that the connection to the Parshas is blatent, a closer look may reveal another important message that our Chachamim wished us to receive from the Divrei HaNavi. Perhaps we find such an instance this week.

The Hafotorah for Parshas Chayei Sara is taken from the very beginning of Sefer Melachim, and discusses the final days of Dovid Hamelech. The selection begin with the words “V’Hamelech Dovid Zaken Bah Bayamim”, which are quite similar to a phrase that appears in the Sedra: “V’Avraham Zaken Bah Bayamim”. The connection between the Parsha and Haftorah likely extends beyond these similar words, however.

The bulk of the Haftorah is dedicated to the story of Adoniyahu ben Chagis, a son of Dovid HaMelech who attempted to usurp the Malchus from Shlomo, the heir apparent. The Navi describes the steps that Adoniyahu took to try and solidify his power, and then the approach that Nosson HaNavi and Batsheva used to bring the matter to the attention of Dovid. Overall, the theme of the Haftorah seems to be the transfer of power, and progression of Mesorah, from one generation to the next. This also seems relevant to the Parsha which is largely focused on the transition from a focus on the life of Avrohom to that of Yitzchok Avinu.

Perhaps, however, there is a lesson contained within the Pessukim that pertains more directly to Yitzchok himself. This insight may better allow us to understand the one of the Avos about whom the Torah tells us the least.

The Pessukim that discuss the treachery of Adoniyahu begin as follows: “V’Adoniya Ben Chagis Misnaseh Lemor Ani Emloch.” Adoniyahu was brash and haughty enough to proclaim “I will become king”. The Navi then goes on to describe the steps he took to enact his coup: he gathered important members of Dovid’s inner circle, including Yoav ben Tzruya and Evyasar Hakohen, and he held himself a coronation complete with a variety of Korbonos.

Before discussing these steps, however, the Navi describes the entourage that Adoniyahu assembled for himself: “Vaya’as Lo Rechev U’Perashim V’Chamishim Ish Ratzim Lefanav”. He ensured himself a kingly bearing, complete with horses, chariots and fifty runners proceeding him.

Radak explains that the fifty men were outfitted in military dress and carried weapons. This was a display of both Kavod and strength, and was common practice for royalty at that time. This was clearly a way for Adoniyahu to reinforce his proclamation of “Ani Emloch”.

Rashi here quotes a very interesting Maamar Chazal that discusses these men.

The Gemarah in Sanhedrin asks a question on these words: “Mai Ribusa”, why are these men remarkable? Rashi there explains that it was not only kings who had men running in front of them, wealthy individuals and aristocrats would do the same. Why then does the Passuk mention that Adoniyahu, who was the son of a king, did so? The Gemara answers that these men were special, as they were “Nitulei Techol V’Chakukei Raglayim”, their spleens had been removed, and the soles of their feet had been hollowed.

Clearly some explanation is needed.

Rashi explains that the purpose of these gruesome alterations to their bodies had a purpose. Without the weight of their spleens, the men would be able to move faster, and by removing the flesh on the bottom of their feet they could run even upon thorns and rough terrain.

We can now understand the intent of these physiological changes—they enhanced the performance of the runners—but why was this necessary in the first place?

Before answering this question, it is important to understand the inspiration for the choice that Adoniyahu made in forcing his runners to undergo these changes.

As we know, Adoniyahu was not the first of Dovid’s son to act in this manner, claiming Melucha for himself. The Passuk here tells us that Adoniyahu was “Yalda Acharei Avshalom”, which some Meforshim take to mean that he was molded in the Derech of Avshalom, the first of Dovid’s children to rebel.

Indeed, the Pessukim in Sefer Shmuel which discuss the rise of Avshalom begin by telling us: “VaYa’as Lo Avshalom Merkava V’Susim V’Chamishim Ish Ratzim Lifanav.” Avshalom created an entourage of horses, chariots, and fifty runners. And, although there is no corresponding Gemarah, Rashi there tells us that these men too were “Nitulei Techol V’Chakukei Raglayim”.

It is apparent from these Pessukim that Adoniyahu setup his cortege based on that of Avshalom as he set out on his own mission to disrupt the Malchus Bais Dovid. It would seem, then, that the way in which he ensure the agility of his men, specifically by removing their spleens, would be tied in some way to his plan. How can we understand this?

In addition, we must understand the specificity of these measures. Why was it the spleen specifically that Adoniyahu sought to remove? Are there not other parts of the body, with less utility, that could be removed in order to make the runners lighter on their feet?

It is interesting to note that Rashi seems to answer this question, as he writes: “SheHaTechol Machbido L’Adam”. The spleen itself, it seems, weights a person down. This would indicate that Adoniyahu was not just trying to make his runners more agile, but to remove the affect that the spleen itself has in weighing a person down.

It is clear that to understand this Gemarah, and the intentions of Adoniyahu, we must understand what it means that “HaTechol Machbido L’Adam”?

Although we may not see the spleen as a vital organ, Chazal teach us that each part of the body has a specific affect on a person. For example, the Gemara in Brachos tells us “Kaved Koes”, anger emanates from the liver. Similarly, the Gemarah there tells us “Techol Sochek”, laughter comes from the spleen.

If this is the case, that the instinct to laugh comes from a person’s spleen, it would follow that when Adoniyahu turned his men into “Nitulei Techol”, he inhibited their capacity to laugh. Why would this be necessary? We can of course understand that soldiers must be focused on their mission, and discouraging mirth in the ranks might be wise, but why to this extent? What is the purpose of removing the source of laughter completely?

There are many Maamarei Chazal that relate to laughter, but the Gemara in Barchos makes a statement that is far from funny: “Asur L’Adam Sheyimaleh Schok Piv B’Olam HaZeh”, one may not be filled with laughter in Olam Hazeh. Only L’Asid Lavo, at the time of “Az Yimalei Schok Pinu”, will this type of laughter be appropriate. Certainly, however, there is room for laughter in the life of every Yid, so we must understand what this Gemara is telling us.

The Sfas Emes, in Lekutim to Meseches Brachos, explains the purpose of Schok in a surprising way.

As we know, there is a ultimate purpose to all emotions. The purpose of Simcha, happiness, is not just for a person to feel glad. Rather, when a person takes into account all that is good, all that he has in life, it will lead him to thoughts of his place in the world, and if he is attuned to reality, his thoughts will doubtlessly turn to Avodas Hashem. After all, part of what each of us must be grateful for is our status as members of the Am HaNivchar, and the ability to leanr Torah and do Mitzvos. This recognition, born of happiness, leads to another emotion: fear.

If one is really in touch with his Pnimius, he will realize that his role as a member of the Am HaShem is sullied by his actions, by his choices, and he will be brought to true Yirah. This, explains the Sfas Emes, is illustrated by the words “V’Gilu B’Ra’ada”, which Chazal teach us means that where ever there is Gila, or happiness, there ought to be trembling as well. We now understand that this is a cause-and-effect relationship: incongruous as it may seem, true happiness and laughter leads to Yirah.

This, continues the Sfas Emes, is why the Gemara tells us “Asur L’Adam Sheyimaleh Schok Piv B’Olam HaZeh.” In Olam Hazeh there is no one that is free of Chet, and so if ones mouth is “full” of laughter, they are not using Schok properly, for they are not reaching the Yirah that will allow them to examine their faults.

Now that we understand the true nature of Schok, we can perhaps understand why Adoniyahu—following in the path of Avshalom—took these steps.

In mounting a rebellion against the Malchus, one must be sure that those who surround him are strong willed, and will not waver from the task at hand. If the Chamishim Ish we allowed laughter, they may be brought to Yirah, and a realization of their mistake. Adoniyahu knowing that “Techol Sochek”, removed their spleens and avoided this pitfall.

Based on this we can well understand the words “HaTechol Machbido L’Adam” that appear in Rashi in Sanhedrin. The word Machbido does not refer to physical weight, but to the concept of “Koved Rosh”. The Techol, as the source of Schok, leads a person to Yirah, serious thoughts, and by removing the spleen this weightiness is eliminated as well.

Adoniyahu did not seek mere physical agility, he wished his men to be spiritually incapacited, and therefore made them into Nitulei Techol V’Chakukei Raglayim.

This concept allows us a deeper understanding of Yitzchok Avinu as well.

As we know, each of the Avos had a predominant Middah: Avrohom is associated with Chesed, Yaakov with Emes, and Yitzchok with Yirah. This being the case, one might wonder why he is named “Yitzchok”, which comes from a Lashon of Tzchok, or laughter. Why would the one of the Avos most closely related to Yirah be called by a name that relates to happiness?

In fact, Chazal point out that Yitzchok Avinu was unique among the Avos because his name never changed, as opposed to those of his father and son. Certainly, then, his name was closely associated with his essence. This is something that, at first glance, is difficult to understand.

With the words of the Sfas Emes, we can answer this question, and better understand the Middah of Yitzchok Avinu.

Yitzchok was not a dour person, always somber and serious—he was a Metzachek, constantly happy. His ability, though, was to take this Tzchok and use it properly, to bring about true Yirah, to live a life of “V’Gilu B’Ra’ada”. The overriding Middah of Yirah was not in the place of Simcha, but as a result of it, and was therefore rooted at the deepest levels of his Neshama.

As we know, each of these Middos was passed on to the children of the Avos for all generations. We too have this Koach, to take the moments of happiness and transform them into a growth experience, so that we may soon be Zoche to enjoy true laughter in the days of Az Yimalei Schok Pinu.