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antiquity as a “clown” is not the most likely imagery. As such, R. Yitzchak Hutner
notes , in line with the view of Rabbenu Yonah, that the appropriate definition of
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leitzanut is not humor per se but rather scoffing or cynicism.

R. Hutner expands on this concept by noting another comment of Rabbenu Yo-
nah. Commenting on another verse, Rabbenu Yonah in essence asserts that the
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truest reflection of one’s character is – perhaps surprisingly – not what he does, but
rather what he esteems. Humans regularly fall short of their own lofty goals, but it is
the goals themselves that are indicative, and goals are reflected in role models. Thus,
when one shows honor in a specific direction, he is making a clear statement about
his values and aspirations. As such, the ability to confer esteem – or, conversely,

disdain – is one of the most powerful tools of self-expression that an individual has.

Thus, this ability must be carefully nurtured. Cynicism – the belief that nothing

is truly important – or, in the words of Oscar Wilde, the maintenance of “the cost
of everything and the value of nothing”, necessarily corrodes the very essence of
this crucial aspect. When unfettered, cynicism can negate anything, regardless of
its grandeur. The words of the Mesilat Yesharim (ch. 5), that one measure of leitza-
nut can overwhelm any degree of wisdom, represent an undeniable reality. Amalek,
who refused to acknowledge and respect the Jewish nation and G-d who protected
them, may not have had much of a sense of humor, but personified leitzanut none
the less.

This notion dovetails neatly with what we have discussed above. The goal of a reli-
giously desirable sense of humor is to enhance the appreciation and understanding
of that which is truly meaningful and eternal. To pursue a “humor” that is a mecha-
nism of stripping significance and importance, even from where those qualities be-

long, is clearly the antithesis of what a Jewish sense of humor should represent. This
is true not only because of the vastly important concerns of humiliation and assault
upon human dignity that can accompany such attitudes, although they are enough
reason; in a fundamental way, a cynical mindset can neutralize the very lifeblood of

47 Pachad Yitzchak, Purim, ma’amar 1.
48 Sha’arei Teshuvah, shaar 3: 176.
49 Ibid., 148.
50 Proverbs 27:21.