Fun - The tremendous stress on איסור תשמיש בתיבה and its connection to קללה לדורות in an existential fashion, the connection between it and the sexual degeneration that catalyzed the מבול, the connection between מעמד הר סיני and חן יוסף בטרם שנות הרעב, the need for specific instructions to enjoy sex after both the תיבה וסיני, implies that the issue must obviously go far beyond the simple question of עולם בצער. The connection of תיבה to סוכה ורוח הקודש (טור), to the שמחת הקיקיון of יונה and to the יונה מצא בה מנו"ח and חורבן וגלות and to ניטלה טעם ביאה. The simple division of the nature of מעשים into חובה-רשות-איסור is insufficient, for there is another quality called שמחה which is the pure spontaneity of living, the שמחה גדולה of the קיקיון דיונה which is not a normal שמחה but the equivalent of the משחק עם לויתן, the pure joy that cannot be communicated but exists only in the actual experience, in which the entire world is filled with the mirth which is the opposite of קלות ראש וקרי and the fun of the אומות which is the sense of נשליכה ממנו עבותינו but to a בן ישראל becomes the participation in the play which הקב"ה has כביכול from the לויתן and thus from נינוה and the pure animal life, which is duplicated here in אדם ובהמה תושיע השם and in prohibiting the animals from fun just as the אנשי ננוה did. This is why anyone who experiences the world with this level of spontaneity is open to חן and becomes so easy להתפתות, just as חנוך, in which only the good die young. This kind of fun though is the best חינוך because it is entirely על פי דרכו as self expressed joy, and is profoundly a part of the animal kingdom in which animals, as children, expend immense energy in just having fun. When the world is בצער or there is חורבן there is no place for fun, for even הקב"ה does not frolic. This turns all fun into תפלות which is the opposite of the תפילות which are the essence of the סוכה. The אז ימלא שחוק פינו is feeling that about the entire world. Endurance insistence opposite weakness.