We have been focusing this month on the middah of Temimus (simplicity). Last week, we explained that one meaning of Temimus is to “simply” do the right thing, instead of allowing the yetzer hara to influence with excuses.

As we explained, Adam HaRishon was originally created with Temimus – this natural inclination to simply do the right thing – but things became complicated when he ate from the Tree of Knowledge and the voice of evil became ingrained within him. Ultimately, we will return to this state of Temimus when Mashiach comes. But in the meantime, we can strengthen our middah of Temimus by committing ourselves to doing the right thing and not listening to the yetzer hara’s excuses when he tries to trick us.

Temimus and Bitachon

Aside from committing ourselves to doing mitzvos “simply” – without excuses – there is another meaning of Temimus that is very much related to the concept of Bitachon.

As we mentioned last week, the source of our requirement to be Tamim is found in the passuk “Tamim Tihiyeh Im Hashem Elokecha – You should be Tamim (simple) with Hashem.” ¹ But this passuk appears at an interesting place in the Chumash: Prior to this passuk, the Torah discusses the prohibition of going to sorcerers, magicians, divinators, or people who interpret omens to predict the future.²

What is the connection between these prohibitions and the mitzvah to be Tamim?

The Meforshim^3,4,5 explain: A person goes to sorcerers and divinators because he is worried about what’s going to happen in the future. He wants to regain control over his future by doing whatever he can to protect himself in advance of whatever he fears might happen.

A person goes to sorcerers and divinators because he is worried about what’s going to happen in the future.

For example, a person might want to know: Am I going to have enough money when I’m old and forced to retire? If the divinator would tell him no, then he will invest tremendous amounts of time and effort now into trying to save up his money. Or, if he feels that his destiny is inevitable, he might try to take other steps to make sure he will be OK even without having enough money – for example, making sure that his children set up successful businesses so that they can help support him when he is old.

But a person who acts in this manner – worrying excessively about the future – is lacking in Bitachon. Yes, it’s important to plan ahead and do hishtadlus and be responsible. But if a person is so worried to the point that he goes to divinators and stresses himself out by trying to do everything possible to avoid his inevitable destiny, then something is very wrong. He is forgetting that Hashem runs the world and Hashem only does what’s best. If Hashem decides that he should be poor in his old age, then he should simply accept it and understand that it must be for the best.

But a person who acts in this manner – worrying excessively about the future – is lacking in Bitachon.

This is what it means to be Tamim: “Simply” accept whatever happens to you, and have “simple” trust in Hashem that He will take care of you in the future.

“Simply” accept whatever happens to you, and have “simple” trust in Hashem that He will take care of you in the future.

Avraham And His Mazal

Interestingly, we have a precedent in Tanach of one of our ancestors whom Hashem protected even from their bad mazal (destiny).

As Rashi⁶ explains: In Avram’s mazal, it showed that he and his wife Sarai would not be able to have any children. If Avraham would have known and believed this mazal, he would have completely despaired. But this is not what happened! Hashem changed Avram’s name to “Avraham,” and Sarai’s name to “Sarah.” Now their mazal changed, since mazal is linked to a person’s name. Hashem said: “Avram wont have any children, but Avraham will have a child! Sarai wont have any children, but Sarah will have a son!”
We see here that Hashem is “above” all mazal, and He can change the future even in situations where we would have seen no possible solution. We must always remember that our future is entirely in Hashem’s hands, so we have no need to worry. 

What It Means For Us Personally

So how can we act with Temimus in our own lives?

Being Tamin means that we don’t worry so much about how we are going to pay the bills, how much it’s going to snow next week, and whether you will find your zivug in a few months or in a few years. Someone who is Tamim understands that Hashem runs the world, and He has infinite solutions to whatever problems we are currently facing, or will face in the future. We don’t need to run to sorcerers to find out what will happen in the future and get involved in elaborate plans for how to handle life’s “what if”s. We can stay calm with menuchas hanefesh and trust that Hashem will take care of us, no matter what happens – and that everything Hashem does is ultimately for the best.

Someone who is Tamim understands that Hashem runs the world, and He has infinite solutions to whatever problems we are currently facing, or will face in the future.

This week, let’s try to notice which things we are overly worried about in life, and practice simply trusting in Hashem to take care of us, with temimus.

Sources: [1] Devarim 18:13; [2] Devarim 18:10-12; [3] Rashi on Devarim 18:13; [4] Ramban on Bereishis 17:1; [5] Ohr Hachaim on Devarim 18:13; [6] Rashi on Bereishis 15:5

Your Challenge

Once a day, think of something that you feel very worried about and say something like: “Hashem, I am worried about ____ but I’m going to just let go, and leave it up to You, because I know You are in control and You are able to take care of me.”

For Example:

• Worrying about when you will find a job
• Worrying about when you will find a shidduch
• Worrying about when you will have a child
• Worrying about how you will ever pass that test that seems so hard
• Worrying about how you will ever break your bad habits

Torah Questions

1. Which person was called an “Ish Tam” in Bereishis 25:27?
2. How does Rashi explain the meaning of “tam” in Bereishis 25:27?
3. Which other phrase is used to describe this same person in this same passuk?
4. What is called “temima” in Tehillim Chapter 19? 
5. In Shmuel II Chapter 22, we read the song that Dovid Hamelech sang when Hashem saved him from Shaul. Which perek in Tehillim contains this same shira (song)? (Hint: It’s between Chapters 1-30)

Questions to Ponder

1. If Temimus is such an important middah, why do you think it is not included as one of the 613 mitzvos?
2. The Midrash says that Sara Imeinu’s years were “temimim” because when she was 20, she was as beautiful as if she were 7 years old, and when she was 100, she was as free of sin as a 20-year-old. How does this description exemplify the middah of temimus?
3. The Shem Mishmuel writes that the middah of Temimus means having Emunah without seichel (intellect). What do you think this means? Why would it be a good thing to believe without thinking?
4. The first passuk in Tehillim Chapter 119 says: “Fortunate are those who walk with temimus.” What do you think “walking” or “going” has to do with temimus? Why didn’t it just say “fortunate are those who are tamim”? What do you think it means to “walk” or “go” with temimus?