The Funny Thing About Mitsvot: Humanity, Divinity, and Irony
I. Take life lightly!
2. Rav Menachem Froman, They Make Hasidim Laugh, §27-28
27. Take life lightly! Clap your hands, run, dance! […] Stop being a Jew like me, who recites the Shema and takes the Mishneh Berurah and Shulḥan Arukh so seriously. Because truth be told, it’s also written that the Shema has to be recited with an intentional heart. And what exactly is an intentional heart? Lightness; it’s when your heart carries you through your Shema!
Let’s stop being like those who bear the cross of the Torah with such gravity! Let’s stop being like those who can’t take the Torah lightly. That’s what leads to heresy. That’s why the majority of the Jewish people no longer keeps the Torah. What is it I need? To dance the Torah, to jump the Torah! What’s missing is Purim. That’s what’s holding back my service of God.
Years ago, I suggested to my wife that we change our last name from Froman to Purim. Instead of saying, “Rabbi Froman will today meet with Arafat, representatives from Hamas, etc.”, they’d say it was Rabbi Purim! It would sound completely different! Then no one would take what I do too seriously…
28. […] In classical Judaism, all of the commandments commemorate the exodus from Egypt, but now we have reached a new era, an era of laughter and freedom. Until now, all the commandments were very serious. Passover is about pathos. The Torah has lots of pathos, it’s very serious. Now, we have a new era, a new Torah, the Torah of the land of Israel, the Torah of the Messiah. All the commandments commemorate the laughter of Purim, not the pathos of Passover.
To be or not to be is a serious, weighty question. However, Shakespeare wrote in the very same play that the whole world is a stage, that everything is a game. Do you hear me asking the most important question there is in life, whether or not to be? This question is just a joke, it’s a game… it’s just a game…
There is something that takes priority over the question of whether or not to be. It even takes priority over saving a life, which is so important that it overrides Shabbat. What is this thing that takes priority over saving a life? Being before God. Before God. Being before God in this world and the world to come, being before God and knowing that everything we have done in our lives is a joke. Life, death, it’s all a joke before God.
II. Do the Mitsvot, But with a Wink
2. Rav Shagar, Faith Shattered and Restored, “Living with Nothingness,” 103 n.35
Translated by Elie Leshem, with minor changes.
This spirit of lightness is expressed through the injection of faith with a humorous dimension. As Rabbi Nahman wrote, the power of humor lies in its capacity to illuminate the limitations of our world in relation to the divine infinitude.
3. Rav Shagar, Shiurim Al Lekutei Moharan, on Lekutei Moharan I:6
Rebbe Naḥman claims that the very concepts in which we live, concepts of sin and reward and punishment, in a certain sense corporealize God. They lack spirituality in comparison to the infinite, necessitating a “World to Come” teshuvah to make up for the lower, earthly, teshuvah. Rebbe Naḥman essentially demands that we do teshuvah for the forms of religiosity in which we perform the commandment of teshuvah, which he claims is plagued by corporealization of God. A person must act, but he must not turn this action into an ideology, a something, an object. He knows that his teshuvah necessarily fails, and this recognition elevates his repentance.
This means that every significant decision, like the mental (nafshit) act of repentance, must come from an inner silence. This lets a person drawn on his inner life, which cannot be put into words. Despite this, when the spiritual (ruḥanit) act emerges in the world it loses its innerness, requiring “repentance” to turn it into a true spiritual act. What does this mean? Imagine a person who decides to repent. He is forbidden from thinking that this decision expresses the absolute divine truth. If he thinks this, he has corporealized the divine. He must make the decision, but by nature of being an act in the world, it belongs to the category of “kingly honor” (kevod melakhim). It is by definition corporeal, so he must simultaneously repent for his repentance. He thus elevates and spiritualizes the repentance, returning it to its lofty source.
Rebbe Naḥman’s approach recalls how Soren Kierkegaard described the concept of irony. The spiritual character is different, but there is a degree of similarity between the idea of repenting for your repentance and Kierkegaard’s image of the ironic individual, who speaks seriously, but with a wink. This wink does not mean that he is lying, but expresses a dual perspective on reality. He sees with both his eyes at once: one perspective recognizes the seriousness of holiness, while the second, aware of the seriousness of holiness, feels uncomfortable with the inflexibility hidden in this seriousness; spirituality is not a “thing,” it is free and light by definition. This second perspective, the gaze, frees a person from his first perspective on holiness, thereby initiating it anew. The role of irony is to spiritualize human comprehensions of reality. The ironic individual wants to maintain his world while nullifying it (bitulo). He is the believer who takes his life seriously, but understands that sometimes you need a sideways wink in order to look at life seriously.
4. Rav Shagar, Shuvi Nafshi, 27-28
The religious act is inherently flawed by virtue of being an earthly act. Any religious statement must be nullified as it is being said, simply in order to make it sayable.
In order to give teshuvah the elevation it deserves, we have to do teshuvah while simultaneously doing teshuvah for that act of teshuvah itself. The act of teshuvah is in and of itself a sin in relation to the divine infinitude. It is therefore forbidden to get caught up in the motivation for the teshuvah, seeing it as an absolute motivation. It’s earthliness makes it necessary to do teshuvah for the teshuvah.
This is how Rebbe Naḥman elevates the teshuvah itself to the supernal teshuvah, the teshuvah of the world to come, which not our real world, but the teshuvah of the ideal world that does not yet exist. The doubled gaze enables a person to do teshuvah even if this teshuvah is earthly and insufficient.
5. Rav Shagar, Tsel Ha’Emunah, 57-58
The test of religiosity is not keeping the mitsvot, nor even suspending them or not keeping them, but how you relate to their suspension. A person can trust (bitaḥon) in the mitsvot and cast his lot upon them, but he must ask himself what happens when God rejects his performance of the mitsvot. Is the mitsvah itself the goal? What about when it doesn’t receive its light from the will of God? […] God’s laughter reveals the unusual combination of the person who trusts (bitahon) and the God who knocks his trust out from under him. […] This is a comical event, which reveals the total nothingness, the joke, of the person who thinks its so serious and important when he does a mitsvah. It’s as if God “pranked” the person; someone with a sense of humor will laugh along and even enjoy it, but someone who doesn’t will see it as a painful rejection. This necessary humor comes from recognizing the precariousness of human existence, the nothingness of humanity in contrast with the divine infinitude. […] Performing the act as a mitsvah is what makes it divine and absolute, for the mitsvah is what reveals God speaking to a person. […] Doing them any other way, no matter how lofty and important the motivations, remains within the human confines of “reasoned decision,” without connecting to the divine. […] The Jewish person celebrates doing mitsvot because that is where he finds God addressing him.
III. Freeing God from the Mitsvot
6. Yishai Mevorach, Teologiah Shel Heser, 102
It’s as if God is bound in the bonds of a person’s religious language and religious way of life. A person’s faith language carries with it a meaning that limits the words of faith – words like “God,” “divinity,” “holiness,” “commandment” – to the narrow sense of their religious form of life. The rabbis expressed this “framing” in homilies (midrashim) that depict God observing the commandments. This congruence between religious life and God’s life creates an intimacy in the relationship of the believer and his god. Additionally, it testifies to the narrowness of the god’s world, constricted within the believer’s way of life.
Only a “secular believer,” sensitive to the enigmatic nature of his language, can encounter the infinite force of the divine, while he is forced to constantly turn his gaze up and down, backward and forward, because the word he speaks lacks any meaning or sense when he says “God.” This understanding opens up a path to secular faith, to faith that encounters religious language and feels how it is full of force exactly by virtue of its lack of meaning.
 “Rabbi Avin bar Rav Adda said that Rabbi Yitzḥak said: From where is it derived that the Holy One, Blessed be He, wears phylacteries? As it is stated: “The Lord has sworn by His right hand, and by the arm of His strength” (Isaiah 62:8). Since it is customary to swear upon holy objects, it is understood that His right hand and the arm of His strength are the holy objects upon which God swore.” (Babylonian Talmud, Berakhot 6a, Koren translation and commentary)
 “One may not expound the laws of forbidden sexual relations before three people, nor the account of Creation before two, nor the Divine Chariot before one, unless he is wise and understanding from his own knowledge. Anyone who looks into four things is worthy of not having come into the world: what is above, what is below, what is before, and what is after. And anyone who has no consideration for the honor of his Maker would be better off if he had not come into the world.” (Mishnah Hagigah 2:2)