By Michael R. Mantell, Ph.D.
EL CAJON, California — Laughter is good medicine. Ask Avraham and Sarah. After all, they dealt with the challenges of life through faithful laughter. Their son, Yitzchak, carries laughter within the root of his name, tzahok. We are taught to laugh to serve Hashem appropriately, Ivdu et Hashem b’simcha.
It’s been said, “Man plans and G-d laughs.” Meaningful spiritual laughter, the type we are introduced to in the parsha, comes from trusting that whatever comes, comes through Hashem’s ultimate plan and understanding that His power can and does change our lives – so what’s left to stress about? Nothing. So laugh, with deep faith that all will be fine.
Let’s look deeper into the healing aspect of laughter that the parsha introduces us to.
And Sarah laughed within herself, saying, “After I have become worn out, will I have smooth flesh? And also, my master is old.” Abraham fell on his face and rejoiced, and he said to himself, ‘Will [a child] be born to one who is a hundred years old, and will Sarah, who is ninety years old, give birth?’”
This is a remarkable scene that captures the essence of human hope and divine possibility. Sarah, our matriarch, overhears the most extraordinary news – she would finally become a mother. After years of longing, three divine messengers arrive to tell Abraham that Sarah would cradle a child of her own within a year.
When Sarah laughs, we can imagine it as a complex expression of emotions – not just doubt, but perhaps wonder, joy, and amazement at life’s unlimited potential. Yes, she had experienced the pain of infertility throughout her life. Yes, both she and Abraham had grown older. But wasn’t this precisely what made the promise so magnificent? That the impossible could become possible, that dreams deferred could suddenly spring to life?
Sarah teaches us that it’s never too late for miracles, that divine promises can unfold in unexpected ways, and that sometimes, when we think we’ve reached the end of possibility, we’re standing at the threshold of our greatest blessings. Her laughter evolved from disbelief to delight, from hesitation to hope, becoming part of the eternal story of faith, possibility, and the joy of dreams fulfilled.
When she later denies her laughter, we might see this not simply as fear, but as a pivotal moment of transformation. Perhaps she wasn’t just afraid – perhaps she was overwhelmed by the immensity of what was being offered. Like many of us when faced with the fulfillment of our deepest wishes, she might have felt the exhilarating giddiness of joy becoming reality.
We often find joy in ideas that initially seem unimaginable and a bit silly. Laughter releases such healing chemicals called endorphins into our bloodstream, creating a very real sense of elation and uplifting our spirits. This psychological-physiological response is an intrinsic part of being human, emerging from a deep place within us. Embracing this primal experience not only enriches our lives but also connects us to the joy of the moment.
The teachings of Noam Elimelech inspire us to reach for a profound mindfulness, or better, a state of ‘Hashem-awareness’, where even the most extraordinary events fill us with a sense of understanding rather than surprise and incredulous laughter. We can rejoice in the knowledge that Hashem governs the world with infinite possibilities and acts however He chooses.
In fact, it is truly remarkable that Hashem often operates behind the veil of nature. The very act of Him drawing back this veil to reveal His power and intentions is nothing short of wondrous. Embracing the idea that Hashem transcends the boundaries of what we consider normal encourages us to appreciate the beauty of His will in every moment of our lives. Laugh? Sure, it’s healthy. But trust and faith are perhaps at least – if not more – healthier. What resides, and presides, in your heart?
We learn in Vayikra Rabba, “Bar Kappara said: Great is peace, for the Scriptures reported in the Torah a prevarication which was used to maintain peace between Abraham and Sarah. This is proved by what is written, And Sarah laughed within herself, saying…and my master is old; but [when He repeated this] to Abraham, He said: [Sarah said]: And I am old.” Further, “Rabbi Ishmael taught: Great is peace, for even of the Great Name, written though it be in sanctity, did the Holy One, blessed be He, say that it may be blotted out in water, for the purpose of making peace between husband and wife.”
Can we ever say enough about shalom bayit, peace in the home, and emet shel chesed, a kind and loving truth, particularly for the sake of bringing peace between people? Sarah said one thing, perhaps hurtful to Abraham, and Hashem brings softer words as he shares it with Abraham, an example of emet chel chesed and shalom bayit. Emet shel chesed extends beyond shalom bayit. When we speak with one another kindly, with compassion-filled caring words, joyfully, we help build a peaceful path to another.
Coming from a place of genuine joy is a wonderful way to approach learning. Rabbah, we learn in the Talmud in Shabbat 30b, would say something humorous before teaching Jewish law, to cheer up the Sages. He thought telling a joke, laughter, was a good way to prepare for Torah study.
Let’s all have many good reasons to laugh. And let’s speak with kindness to all. These always go hand in hand.
Such joy from laughter becomes a beautiful part of the sacredness of learning and sharing together! In the Babylonian Talmud Taanit 22a, we find a delightful tale of Rabbi Beroka and Elijah, who encountered two brothers in the marketplace. When Rabbi Beroka asked, “What is your occupation?” the brothers replied with bright smiles, “We are jesters, and we bring cheer to those who are feeling down! Additionally, when we notice two people quarreling, we work hard to help them find peace.” Elijah joyfully affirmed that these two brothers surely have a place in the World-to-Come!
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Michael R. Mantell, Ph.D., prepares a weekly D’var Torah for Young Israel of San Diego, where he and his family are members. They are also active members of Congregation Adat Yeshurun.