Laughing Matter

בְּשָׁעָה שֶׁנִּפְקְדָה אִמֵּנוּ שָׂרָה הַרְבֵּה עֲקָרוֹת נִפְקְדוּ עִמָּהּ

We first learn about the future birth of Yitzchok at the end of Parshas Lech Lecha, when Hashem told Avrohom שָׂרָה אִשְׁתְּךָ יֹלֶדֶת לְךָ בֵּן. Then, at the beginning of this week’s Parsha, this promise is repeated, once through the Malachim , שׁוֹב אָשׁוּב ,אֵלֶיךָ כָּעֵת חַיָּה וְהִנֵּה בֵן לְשָׂרָה אִשְׁתֶּךָ and then again directly from HKBH to Avrohom: לַמּוֹעֵד אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה וּלְשָׂרָה בֵן. It is not until later in the Parsha, however, that we learn of the birth of Yitzchok: וַתֵּלֶד שָׂרָה לְאַבְרָהָם בֵּן לִזְקֻנָיו.

The Pessukim continue, telling us that Avrohom named his son Yitzvhok , and gave him a Bris Milah when he was eight days old—making Yitzchok the first child to receive his Bris at that age. The Torah then tells us about Avrohom’s age at the time, וְאַבְרָהָם בֶּן מְאַת שָׁנָה בְּהִוָּלֶד לוֹ אֵת יִצְחָק בְּנוֹ, and then about the reaction that Sarah had to the birth of her son: צְחֹק עָשָׂה לִי אֱלֹקִים כׇּל הַשֹּׁמֵעַ יִצְחַק לִי.

These words, which ring immemorial, are difficult to understand: why would people laugh along with Sarah Imenu at the news of Yitzchok’s birth? No doubt those around Sarah would rejoice at her Simcha, but this is often true when there is a Simcha, especially one of this magnitude, why did Sarah consider it noteworthy that כׇּל הַשֹּׁמֵעַ יִצְחַק ?

The Medrash, here, asks another question: רְאוּבֵן בְּשִׂמְחָה שִׁמְעוֹן מָה אִכְפַּת לֵיהּ. If Reuven experiences a Simcha, why would Shimon care? Similarly, continues the Medrash, כָּךְ שָׂרָה נִפְקְדָה אֲחֵרִים מָה אִכְפַּת לָהֶם, why would the fact that Sarah received a Yeshua affect others?

The answer brought by the Medrash addresses both questions: בְּשָׁעָה שֶׁנִּפְקְדָה אִמֵּנוּ שָׂרָה הַרְבֵּה עֲקָרוֹת נִפְקְדוּ עִמָּהּ. When Sarah received her Yeshua, other Akaros received theirs as well. The Medrash continues, telling us that there were other Yeshuos as well: הַרְבֵּה חֵרְשִׁים נִתְפַּקְּחוּ עִמָּהּ הַרְבֵּה סוּמִים נִפְתְּחוּ עִמָּהּ הַרְבֵּה שׁוֹטִים נִשְׁטְפוּ עִמָּהּ. Not only did Akaros give birth, but those who were blind regained their sight, those who were deaf were again able to hear, and even those whose faculties had been diminished regained their intelligence.

This part of the Medrash, which is partially brought by Rashi here, certainly explains not only why שָׂרָה נִפְקְדָה אֲחֵרִים מָה אִכְפַּת לָהֶם, but also why Sarah though it was noteworthy: she was not the only one that experienced a Nes at that time, many others did as well, and they would be joyous too.

The Medrash continues, however, adding another element to this discussion: וְרַבִּי לֵוִי אָמַר הוֹסִיפוּ עַל הַמְּאוֹרוֹת. Not only did those with these various aflictions experience relief, but the sun and moon grew as well. This Memra is based on a Drasha , the term עֲשִׂיָּה is used here, צְחֹק עָשָׂה לִי אֱלֹהִים, and in in Parshas Beraishis as well: וַיַּעַשׂ אֱלֹקִים אֶת שְׁנֵי הַמְּאֹרֹת. It is not immediately apparent what R’ Levi means to tell us: why did the sun and moon grow at the time of Yitzchok’s birth? We can perhaps understand these words based on a similar Memra , however.

The Medrash Tanchuma , here, brings the words of R’ Berachia HaKohen , who asks a question: מַהוּ כָּל הַשֹּׁמֵעַ יִצְחַק לִי, וְכִי הַכֹּל שָׁמְעוּ. Why did Sarah say כָּל הַשֹּׁמֵעַ , how would everyone hear about her Nes? The Medrash answers: שֶׁהוֹסִיף הקב"ה עַל מֵאוֹרָתָן שֶׁל חַמָּה וּלְבָנָה. The light of the sun and moon increased, such that the entire world was affected by the birth of Yitzchok Avinu . Everyone knew that the Nes had taken place because the world became a bit brighter, the light of the celestial bodies having been increased.

The Tanchuma allows us to understand the Memra of R’ Levi brought in the Medrash Rabba—it wasn’t the sun and moon that grew at the time of Yitzchok’s birth, it was their output, their light that shines on the earth. This really changes the way we understand the entire Medrash, however.

It is clear from the beginning of the Medrash that the Nes which occurred when Yitzchok was born had far reaching affects. If it were only the case that בְּשָׁעָה שֶׁנִּפְקְדָה אִמֵּנוּ שָׂרָה הַרְבֵּה עֲקָרוֹת נִפְקְדוּ עִמָּהּ, or even that הַרְבֵּה חֵרְשִׁים נִתְפַּקְּחוּ עִמָּהּ הַרְבֵּה סוּמִים נִפְתְּחוּ עִמָּהּ הַרְבֵּה שׁוֹטִים נִשְׁטְפוּ עִמָּהּ, we would have assumed that there was some sort of Ruach of Refuah in the world that affected anyone with a physical ailment. The words of R’ Levi, especially as explained by the Tanchuma , however, indicate that the entire world was informed of, and benefited from, the birth of Yitzchok.

There is one simple question to ask on this Medrash, then: why? Why was it necessary for everyone to know that Yitzchok Avinu was born? We know that HKBH does not change Teva unless it is necessary, yet here we see that not only were the sick healed, but the actual Briah was altered, with the growth of the Meoros ? How can we explain this? Why was the reality of כׇּל הַשֹּׁמֵעַ יִצְחַק לִי necessary?

Before answering these questions, two points about the Passuk itself should be raised.

First, the placement of the Passuk is noteworthy: it does not appear immediately after the birth of Yitzchok, when we would assume that the many Nissim described in the Medrash took place. Instead, it comes later, right before the Torah speaks about the מִשְׁתֶּה גָדוֹל that Avrohom made בְּיוֹם הִגָּמֵל אֶת־יִצְחָק. If Sarah said these words in reaction to the Nissim tied to the birth of Yitzchok, why does this Passuk appear here and not earlier?

The other point concerns the wording of the Passuk. Why does Sarah Immenu use the word צְחֹק עָשָׂה לִי אֱלֹקִים , adding that כׇּל הַשֹּׁמֵעַ יִצְחַק לִי? Earlier in the Parsha, it seems that Sarah was faulted, at least on some level, for a reaction of צְחֹק , when Hashem said לָמָּה זֶּה צָחֲקָה שָׂרָה לֵאמֹר הַאַף אֻמְנָם אֵלֵד וַאֲנִי זָקַנְתִּי. It is therefore curious that she used this term again in speaking of the reaction of others, צְחֹק עָשָׂה לִי אֱלֹקִים כָּל־הַשֹּׁמֵעַ יִצְחַק־לִי.

The truth is, however, that the term צְחֹק is found many times in relation to Yitzchok Avinu . Earlier, in Parshas Lech Lecha, when Avrohom is first told that he would have a son from Sarah Imenu , וְגַם נָתַתִּי מִמֶּנָּה לְךָ בֵּן, the Torah tells us of his reaction: וַיִּפֹּל אַבְרָהָם עַל פָּנָיו וַיִּצְחָק. This response seems to be the root of the name Yitzchok, as the Passuk later tells us that HKBH said אֲבָל שָׂרָה אִשְׁתְּךָ יֹלֶדֶת לְךָ בֵּן וְקָרָאתָ אֶת שְׁמוֹ יִצְחָק, and Rashi explains that the name was given עַל שֵׁם הַצְּחוֹק. The name given to Yitzchok Avinu is clearly tied to the concept of צְחֹק , an emotion which we see repeated again when Sarah was given the news, וַתִּצְחַק שָׂרָה בְּקִרְבָּהּ, and then again here with he exclamation after his birth: צְחֹק עָשָׂה לִי אֱלֹקִים כָּל־הַשֹּׁמֵעַ יִצְחַק־לִי.

In fact, it seems that this emotion is not just tied to the name given to Yitzchok, but to his very essence.

The Yerushalmi in Brachos speaks about the names of the

Avos HaKedoshim , and points out an anomaly: נִשְׁתַּנָּה שְׁמוֹ שֶׁל אַבְרָֹהָם וּשְׁמוֹ שֶׁל יַעֲקֹב וּשְׁמוֹ שֶׁל יִצְחָק לֹא נִשְׁתַּנָּה. The names of both Avrohom Avinu and Yaakov Avinu were changed at some point in their lifetime, but the name of Yitzchok was not. The Gemara continues, explaining why this was the case: יִצְחָק הקב״ה קְרָאוֹ יִצְחָק שֶׁנֶּאֱמָר וְקָרָאתָ אֶת שְׁמוֹ יִצְחָק. Because it was HKBH that gave him the name, וְקָרָאתָ אֶת שְׁמוֹ יִצְחָק, the name of Yitzchok was never changed.

If we understand that the name given by HKBH was merely עַל שֵׁם הַצְּחוֹק, in response to Avrohom's reaction, then the Gemara becomes difficult to understand. Why would the name of Yitzchok not be subject to change just because HKBH told Avrohom to name his son based on the reaction of צְּחוֹק? Instead, it seems that the emotion of צְּחוֹק is part of the essence of Yitzchok Avinu , and therefore, the name that is based on צְּחוֹק, this core element of Yitzchok’s character, need not be changed.

It is clearly important that we understand the connection between Yitzchok Avinu , the term צְּחוֹק and everything it represents, in order to truly grasp the meaning of the Pessukim and Divrei Chazal. When thinking about the emotion of צְּחוֹק and Yitzchok Avinu , however, there is one question that is often raised.

We know that each of the Avos represented a specific Middah or approach. Although the Torah does not specifically mention what these were, there are instances in the Pessukim that can allow us to identify these Middos .

In Parshas Vayetizei , when Yaakov Avinu speaks to his faher -in-law Lavan prior to their departure from one another, he makes reference to his forebearers: לוּלֵי אֱלֹהֵי אָבִי אֱלֹקֵי אַבְרָהָם וּפַחַד יִצְחָק. The term פַחַד יִצְחָק reveals the Middah to which Yitzchok Avinu is most closely related. While Avrohom Avinu was the

Amud HaChessed , and is most closely associated with the Middah of Rachamim, Yitzchok took an opposite approach, leaning to the Middah of Din.

If this is the case, it seems striking that Yitzchok Avinu is so closely related to the emotion of צְּחוֹק, which is a display of Simcha. If the core Middah of Yitzchok Avinu is Din, it seems curious, at least to the untrained eye, that his essence is also represented by an an outward expression of joy. How can we resolve this apparent conflict?

The Apta Rav, in Ohev Yisroel to Parshas Vayikra, explains that the name Yitzchok and the Middah of Din are in fact related because the way to be Mevatel a Din, the way to counteract a harsh or difficult Gezeirah , is with Simcha. It was therefore fitting that Yitzchok was so named, for his name itself reveals to us the path to take in times of Din.

These words, if taken out of context, are deceptively simple: can we really absolve ourselves of Middas HaDin by merely expressing happiness? Is צְּחוֹק, and outward expression of Simcha all we need to battle a difficult Gezeirah ? Perhaps, however, we can understand these words on based on the words of Rashi.

After telling us that the name Yitzchok was given by HKBH עַל שֵׁם הַצְּחוֹק, Rashi offers a second Pshat on the words וְקָרָאתָ אֶת שְׁמוֹ יִצְחָק, based on a Medrash: י׳ נִסְיוֹנוֹת וְצ׳ שָׁנָה שֶׁל שָׂרָה וח׳ שֶׁנִּמּוֹל וְקָ׳ שֶׁל אַבְרָהָם. The word יִצְחָק can be seen as a Nutriken , an acronym, with each letter representing a number. Three of the letters represent numbers related to the birth of Yitzhok : Sarah’s age at the time, Avrohom’s age, and the age Yitzchok would be when he received his bris. The remaining letter is seemingly unrelated, however. Why are the י׳ נִסְיוֹנוֹת related to Yitzchok’s name?

The Ohev Yisroel answers this question in the Derech of Chasidus , but it seems that there is an answer that is more approachable.

When people saw that Avrohom and Sarah had a son at such advanced ages, it was essential that they were also reminded of the Nisyonos that Avrohom underwent—the two are inextricably linked. It was only because Avrohom was ready to undergo the Nisyonos and emerge from each one as only he could that he was Zoche to the birth of Yitzvhok . Without the י׳ נִסְיוֹנוֹת the rest of the letters would not have been relevant: they were linked with one another in every way.

Perhaps this is the Simcha to which the Ohev Yisroel refers. When we face Din, we must remember the name of Yitzchok with all its references: the Din expressed in each of the Nisyonos itself led to the Nes of Yitzchok. Our Simcha at times of Din is not empty or base; it comes from a realization that Din and Rachamim are themselves connected. When we think about the Asarah Nisyonos and their connection to the birth of Yitzchok, we reach a level of Simcha with the Din itself, understanding that it is related to Rachamim.

We now understand why the term צְּחוֹק is so closely related to Yitzchok Avinu and appears so often in relation to him. His essence was not only Din, but understanding the entire picture of Din—that the Yud in his name was related, and even led, to the other names.

Perhaps this is why so many Nissim occurred when Yitzchok was born: it was his birth that introduced this concept into the world, and it was integral for everyone to understand it. Those who had been previously afflicted were healed so that they and those around them would pay attention to the birth of Yitzchok and learn its lessons. But what about those who were not in those categories, how would they receive this message?

For this reason, הוֹסִיפוּ עַל הַמְּאוֹרוֹת. The entire world was changed with the birth of Yitzchok Avinu because the message of this Nes was so important. The צְּחוֹק that surrounded this occasion was not mirth, it was a renewed understanding of the way the Middas HaDin and Middas HaRachamim are related: י׳ נִסְיוֹנוֹת וְצ׳ שָׁנָה שֶׁל שָׂרָה וח׳ שֶׁנִּמּוֹל וְקָ׳ שֶׁל אַבְרָהָם.

In reflecting on this, Sarah Imenu said כָּל־הַשֹּׁמֵעַ יִצְחַק־לִי, realizing that her joy would be mirrored by all those who received this message and learned the lesson of Yitzchok’s birth. Eager to spread this message father, they arranged another opportunity for people to learn: וַיַּעַשׂ אַבְרָהָם מִשְׁתֶּה גָדוֹל בְּיוֹם הִגָּמֵל אֶת יִצְחָק. The מִשְׁתֶּה גָדוֹל was not just a party; it was another chance to spread the lessons taught by the birth of Yitzchok, another occasion to teach others about Din and Rachamim, and one more opportunity to celebrate the reality of צְחֹק עָשָׂה לִי אֱלֹקִים .