Temimus - the Vital Component
פרשת שופטים
הִתְהַלֵּךְ עִמּוֹ בִּתְמִימוּת
תָּמִים תִּהְיֶה עִם ה' אֱלֹקֶיךָ. (יח יג)
Be wholehearted with Hashem, your God.
Temimus - the Vital Component
In this pasuk, Moshe Rabeinu instructs the Yidden to serve Hashem with תְּמִימוּת - wholeheartedness. Rashi famously explains this to mean the following: הִתְהַלֵּךְ עִמּוֹ בִּתְמִימוּת, וּתְצַפֶּה לוֹ, וְלֹא תַחְקֹר אַחַר הָעֲתִידוֹת, אֶלָּא כָּל מַה שֶּׁיָּבֹא עָלֶיךָ קַבֵּל בִּתְמִימוּת וְאָז תִּהְיֶה עִמּוֹ וּלְחֶלְקוֹ - conduct yourself with Him with simplicity and depend on Him, and do not inquire of the future; rather, accept whatever happens to you with [unadulterated] simplicity and then, you will be with Him and to His portion.
The word temimus is widely used - and rightfully so - to describe a certain level of naivete; it connotes sincerity and readiness to adhere and follow without much understanding or knowledge.
Incidentally, the Ramban explains this verse of תָּמִים תִּהְיֶה עִם ה' אֱלֹקֶיךָ as follows: the Torah is with this instructing us to believe that all that takes place is orchestrated by Hashem alone. Consequently, we shall seek to know the future only through His emissaries - the Nevi'im or the Urim V'Tumim - and not from the various fortune tellers whom the nations of the world pursue. Moreover, even when we do hear of their prophecies predicting the future, we shall not assume that it will actually transpire. Although their words may materialize at times, we shall maintain our belief that it came from Hashem alone and not chalilah attribute it to them. Although there may be a natural course of events and some means to predict them, ultimately, only Hashem will determine any occurrence. Even more, says the Ramban, Hashem orchestrates all that happens, according to how much a person comes close to Him and advances in his Avodas Hashem. There is not much left for 'nature' to affect. (See also Ramban in Parshas Lech Lecho בראשית פרק י"ז פסוק א').
The Ramban concludes that this is the meaning of the word תָּמִים - whole and complete, as we see the Torah uses this term by korbanos - שֶׂה תָמִים, a whole goat, to instruct that when sacrificing an animal for Hashem it must be whole and perfect, without a blemish. So too, when one lives with this mandate of temimus with Hashem he is שָׁלֵם, perfect in his Avodas Hashem.
(רמב"ן שם)
While it may appear that according to the Ramban this is a warning against pursuing forbidden means of ascertaining the future, Rashis commentary is clear; one should not investigate the future by any means. Furthermore, In Maseches Pesachim, where our Sages state this mitzvah, the Rashbam explains it as the mitzvah of Bitachon; תָּמִים תִּהְיֶה, to trust in Him for all that occurs to us.
(רשב"ם פסחים קיג: ד"ה תמים)
Like an Infant
One might ponder, why a quest to know what the future holds is contradictory to Bitachon?
We can find clarity in the words of the Divrei Yisroel of Modzits, where he elucidates Rashi's words by quoting the verse in Tehilim (קלא ב) "אִם לֹא שִׁוִּיתִי וְדוֹמַמְתִּי נַפְשִׁי כְּגָמֻל עֲלֵי אִמּוֹ", (Dovid HaMelech declares) "I swear that I calmed and quieted my soul like a suckling on its mother; like a suckling was my soul with me". Just as an infant is not concerned where its next meal is coming from, but completely relies on its mother and is thus calm, knowing that its mother will surely provide sustenance. So too, a person should not worry about what the future holds for him. Instead, one should rely totally on Hashem to provide him with all that he needs, and believe that He will, indeed, do so.
(דברי ישראל פר' ויקרא ד"ה והנה על הכתוב)
Once, when the Rebbe Reb Dovid of Zlatipoli married off a child, his mecutan approached him with worry, "what will be the future for our children? From where will the couple have their sustenance?" the Rebbe replied with the words of Rashi on the pasuk תָּמִים תִּהְיֶה..., pointing out that generally, Rashi uses very few words to explain a pasuk; his comments are usually short and concise. Why, then, did Rashi see it necessary to deviate from his usual brief commentary and elaborate at such length when translating this pasuk?
The answer is, explained the Rebbe, that in this pasuk the Torah is dictating one of the fundamental Mitzvos in the life of a Yid - the Mitzvah of Bitachon. Accordingly, Rashi is coming to teach us the vital importance of this Mitzvah, and to what extent we must live by it. Living with Temimus is not merely an ideal reserved only for people of great caliber who have toiled their entire lives to attain it. It is, in fact, an essential way of life required for every individual. Each person, no matter who he is or what his standing, must lead his life with Bitachon - trust. One must trust in Hashem and rely upon Him in all his endeavors, that Hashem will do what is ultimately the best for him. Thus, Rashi deviated from his regular practice of short explanations, choosing instead to elucidate this pasuk at length, due to its importance.
Living with Hashem, Always
Rashi begins by saying הִתְהַלֵּךְ עִמּוֹ בִּתְמִימוּת, go with Him with temimus. We find that the Torah uses the word הִתְהַלֵּךְ by Noach, as it says "אֶת הָאֱלֹקִים הִתְהַלֶּךְ נֹחַ", Noach walked with God. The same we find by Avraham Avinu, אֲשֶׁר הִתְהַלַּכְתִּי לְפָנָיו, (Hashem) before Whom I walked. Hence, the word הִתְהַלֵּךְ refers to "a way of life" not merely a conduct for certain situations; during all hours of the day and night, from the moment he wakes up until he goes to sleep, and even while sleeping, one should constantly be thinking of Hashem's presence in the entire world, and that He controls and dictates all that happens both, in the world at large, and in his personal life.
One way to help us remember that Hashem runs the world is by making it habitual to kiss the Mezuzah. As the רמב"ם writes: "וכל זמן שיכנס ויצא יפגע ביחוד השם - שמו של הקדוש ברוך הוא... וידע שאין דבר העומד לעולם ולעולמי עולמים אלא ידיעת צור העולם", each time a person goes in or out of his house he will be reminded of Hashem's oneness, and he will realize that nothing lasts forever, only Hashem's Knowledge. Meaning, every time he sees, and kisses, the Mezuzah he will subsequently be reminded that Hashem runs this world, and thus make an effort of following the ways of the upstanding and honourable Jews.
Furthermore, the term "התהלך עמו בתמימות" implies that a person should not suddenly begin working on his Emunah when things aren't going smoothly. Rather, one should aspire to live with Hashem always - regardless of which situation he finds himself in - be it good or bad. That in itself has the potential to protect a person from harm. As Rav Chaim Volozhiner ztz"l, writes: "ובאמת הוא ענין גדול וסגולה נפלאה להסיר ולבטל מעליו כל דינין ורצונות אחרים - שלא יוכלו לשלוט בו ולא יעשו שום רושם כלל. כשהאדם קובע בלבו לאמר: הלא ה' הוא האלוקים האמיתי, ואין עוד מלבדו יתברך שום כח בעולם וכל העולמות כלל. והכל מלא רק אחדותו הפשוט יתברך שמו. ומבטל בלבו ביטול גמור ואינו משגיח כלל על שום כח ורצון בעולם. ומשעבד ומדבק טוהר מחשבתו רק לאדון יחיד ברוך הוא. כן יספיק הוא ית' בידו, שממילא יתבטלו מעליו כל הכחות והרצונות שבעולם, שלא יוכלו לפעול לו שום דבר כלל וכו' ", it is a great, wonderous segulah to wade off from an individual all the harsh decrees and evil intentions of those who wish to harm him so they will have no power over him at all; When a person confirms steadfastly in his heart that Hashem is truly the only One and there is no other force in the world whatsoever, besides for Him When he focuses attentively on this, Hashem will see to it that all forces [of evil] in the world will inevitably have no power over him.
(נפש החיים שער ג פרק יב)
One story that demonstrates this idea perfectly, is told about the Brisker Rav, Rav Yitzchok Zev Soloveitchik ztz"l. During the Second World War, while he was travelling from place to place trying to flee the Nazis, he constantly had in mind the aforementioned words of his ancestor, Rav Chaim Volozhiner, through which he managed many times to miraculously go undetected by the Germans. Sometimes, however, SS soldiers stopped him and demanded to see his papers. After a short while they let him go, even though the papers he had were forged. The people in his company were quite perplexed by what had just transpired: How is it that they were stopped? After all, hadn't the Brisker Rav been thinking that 'ein oid milevado', for which Rav Chaim Volozhiner guarantees that one will be spared from all evil? Noticing their confusion, the Brisker Rav explained: indeed, I was constantly thinking of ein oid milevado. At one point, however, my mind wandered for a moment, and just then we were stopped. Though, when I focused again on those thoughts of Emunah, the officers let us go immediately. The power of these prominently evident.
Reaping the Rewards
Relying totally on Hashem and trusting in Him has many great advantages from which a person could benefit even in This World. For one, as the חובות הלבבות writes, he is much calmer and more peaceful knowing that there is Someone taking care of his every requirement and he need not worry (חובות הלבבות שער הבטחון פרק א'). Additionally, חז"ל tell us that worrying could shorten the lifespan even of a strong person, chalilah (סנהדרין דף ק' עמוד ב'). It follows from there, that one who relies on Hashem, and thus does not worry, could enjoy living a long, undisturbed life. Similarly, one who has בטחון is always upbeat. As the pasuk says (משלי פרק ט"ו, פסוק ט"ו) "וְטוֹב לֵב מִשְׁתֶּה תָמִיד", the good hearted celebrate continuously. The Gemorah explains this to be a reference to one who does not worry (סנהדרין דף ק"א.).
Sustained by Hashem
Another prime benefit of being בוטח בה', relying completely on Hashem, is that Hashem Himself will sustain and support the individual. As the pasuk in Tehillim says "הַשְׁלֵךְ עַל ה' יְהָבְךָ וְהוּא יְכַלְכְּלֶךָ", throw your bundle unto Hashem and He will sustain you (תהלים פרק נ"ה, כ"ג). The Divrei Yisrael of Modzhitz writes that the extent to which Hashem takes care of a person's needs depends upon how much the individual relies on Him. One who puts his faith in Hashem only to a small degree will only receive a small measure of Divine assistance. Conversely, when wholly one trusts in Hashem, he will merit, in turn, that Hashem will sustain him completely ensuring that the person has all that he wants and needs.
Reflecting this idea, the holy Barditchever Rav zy"a explains the aforementioned pasuk - "תָּמִים תִּהְיֶה עִם ה' אֱלֹקֶיךָ" that if one is תָּמִים - displays Temimos - and is wholly and completely reliant on Hashem, trusting in Him fully to give what he needs, the Torah guarantees that "עִם ה' אֱלֹקֶיךָ", Hashem will provide the individual with all of his requirements.
(קדושת לוי בפרשתינו בפסוק הנ"ל)
Markers for Emunah
Rav Yosef Chaim Sonnenfeld ztz"l, the famous rav of Yerushalayim, had a unique custom. Each year on Simchas Torah, he would gather all the kids in shul and dance with them. One year, a boy approached him with a fascinating question. In the פזמון - אֵין כֵּאלֹקֵינוּ (which is printed in the Machzor to be recited between the הקפות), we start off by proclaiming "אֵין כֵּאלֹקֵינוּ אֵין כַּאדוֹנֵינוּ", there is no one like our G-d, there is no one like our Master. It then continues by inquiring "מִי כֵאלֹקֵינוּ מִי כַּאדוֹנֵינוּ", who is like our G-d who is like our Master? This seems grammatically incorrect; we should rather start by asking "מִי כֵאלֹקֵינוּ" who is like our G-d, and respond by stating "אֵין כֵּאלֹקֵינוּ" there is none like our G-d.
Impressed by the child's intelligent question, Rav Yosef Chaim gave the following penetrating answer: Imagine someone entering a dark cave. He is afraid of getting lost in the interconnecting paths within the cave. To solve this issue, he marks his path with small point markers like twigs and stones so that he should be able to easily identify his way out.
The same idea, said Rav Yosef Chaim, is true for our life. This World is compared to the deep darkness of night, and one could easily forget the reason he was sent down here. It may seem almost impossible for man to navigate his way around without losing sight of the purpose of life. In order to overcome all the obstacles, one must lay down 'indicators' to help him stay focused on his goal in life. These indicators are to remind oneself constantly that Hashem is in control of every aspect of each person's life, and all that happens in this world is governed exclusively by His will. Hence, we start off by saying "אֵין כֵּאלֹקֵינוּ", proclaiming first and foremost that Hashem runs the entire world by himself and there is none like Him. Only after we have established that fundamental idea can we go on to inquire, who is like our G-d? For, only once we have laid down the 'groundwork' could we venture to probe further, without being afraid of 'getting lost' since we have already ascertained the pivotal awareness of Who is in charge.
Continued Rav Yosef Chaim to the little boy, there may come a time in your life that you will be wandering about surrounded by threat or gripped by fear. At such a moment, you might begin to search for reasons why you are experiencing such difficulty, easily losing sight of the fundamental principles of Emunah, chalilah. Thus, you must get used to constantly reminding yourself of the fundamentals of Emunah and Bitochon, until they become etched deeply in your heart, so that if tragedy strikes, Heaven-forbid, you will be fully equipped and armed with the necessary means through which to overcome the troubles you are enduring.
Many years later, when repeating this story, the man with whom the story happened concluded: I left Eretz Yisrael sometime later and came to Europe, where I remained for some forty years. During this time, World War Two broke out and I, along with millions of other Yidden endured terrible suffering, Rachmana litzlan. Indeed, there were times that I wondered why all this was happening to me. Nevertheless, because of the 'indicators' I had made for myself, I remained steadfast in my Emunah that Hashem is looking after me no matter what I am going through. This was all thanks to Rav Yosef Chaim's sagacious advice all those years prior.
Bitachon Through Teshuvah
The דברי ישראל of Modzhitz writes elsewhere that through proper תשובה one could achieve a significant level of Bitachon (דברי ישראל פרשת בהר). This could encourage and motivate a person to do Teshuvah, since, as mentioned above, there are many great benefits to having Bitachon. This is perhaps one reason that we read this pasuk specifically during the month of Elul - which is an opportune time for one's Teshuvah to be accepted more easily than the rest of the year.
May we merit to attain this level of Bitachon and Temimos, and incorporate it in our daily lives, thus meriting to obtain all the benefits it brings, Omein.
גוט שַׁבָּת
