The Limits of Our Intelligence

By Rabbi Moshe Krieger, Yeshivas Bircas HaTorah

In this week’s parsha, we are commanded, “you shall be tamim with Hashem, your G-d.” What is “tamim?” Some translate this word as meaning “whole-hearted” or “perfect” in one’s faith and trust in Hashem. Rashi narrows it down further: “Hope to Him and do not inquire about the future; rather, whatever He brings upon you, accept it wholeheartedly. Then you will be with Him” (18:13).

The question is, temimus is given exceptional praise in the Torah, yet what Rashi describes does not sound so exceptional. The Torah describes Noach as being “tamim,” and indeed Hashem commanded Avraham to go before Him and be tamim. Yaakov was praised for being an “ish tam yosheiv ohalim.” The Baal Haturim notes that the letter Tav of the word tamim is written in larger print than the other letters, to show that if one achieves temimus, it is as if he fulfilled the entire Torah “from alef until tav.” If all it takes to be tamim is simply to hope to Hashem and not try to ascertain the future, is that so exceptional? Is temimus so easy?

The Slonimer Rebbe writes that the essence of being tamim is that one’s connection with Hashem is complete; nothing can shake it. Not worries about the future, concerns about the present or questions about the past. On the contrary, because such a person has no worries about the future, he of course has no interest in inquiring about it. As for the past and present, he trusts that Hashem does only good and that whatever may be his lot, this is surely the best for him. Were it possible to have been better, it would have been better. The Zohar states on this verse that one who acquires the trait of temimus “can never be separated from Hashem.”

Rav Yechezkel Levinstein adds that one who is tamim knows that even if he is facing what seems like an impossible situation, Hashem will give him the ability to succeed. Rav Levinstein sees proof to this from Am Yisrael’s declaring “naaseh venishma” at Har Sinai. How could they have accepted something that they did not fully grasp? Maybe the Torah would have commandments that would prove too much for them? Indeed, the nations of the world made sure to inquire first about the Torah, and based on their findings, they rejected it. Explains Rav Levinstein, Am Yisrael were tamim with Hashem, and knew that if Hashem was commanding them, they could rely on Him that He would provide them the abilities needed to succeed. (Based on Rashi, Shabbos 88b.)

Rav Dessler writes (based on the Maharal) that what keeps us from temimus is an overemphasis on intellect. Of course, we must use our mind to understand Hashem’s Torah and what Hashem expects of us individually. Nevertheless, if we try to understand everything that happens, to us and to the world, we are doomed to failure. Our intelligence is limited — we cannot understand all that Hashem does. Moreover, we are often biased in our perception of things. The slightest physical desire for something forbidden can throw off our entire focus. Rav Dessler explains that temimus means a connection of heart and soul to Hashem. While a connection always starts with intellect, a true bond must deepen to the heart.

How can we develop such a relationship with Hashem?

Rav Dessler suggests that we can see a model of this in Yaakov Avinu. It states of Yaakov that he was “tam, yoshev ohalim.” Onkelos renders “yoshev ohalim” (literally, “a dweller in tents”) as “a dweller in the houses of study.” Yaakov’s temimus stemmed from devoting years and years to study of Hashem’s Torah, until the teachings became a part of him. For us as well, the more a person puts himself into learning, the more Hashem and His Torah becomes part of him and the more he builds a connection to Hashem that transcends intellect and goes into his heart.

In Nefesh Hachaim (Chapter 6), Rav Chaim of Volozhin states that before learning, we should have the intent that by engaging in Torah, we are clinging to Hashem Himself. If one is immersed in study with this intent of deveikus, his connection to Hashem will eventually expand from the mind to the heart.

To illustrate temimus, Rav Shach would tell a story about a tzadekess in Europe who had eight children and was expecting her ninth child. The doctors said her situation was precarious and advised her to abort the fetus. She knew that the doctors were often quick to make such decisions, however, and felt fully confident that Hashem would be with her in this pregnancy as well. Despite the doctors’ attempts to frighten her, she went ahead with complete faith, and gave birth successfully to a healthy baby boy. In the end, only that boy and one of her daughters survived the Holocaust.

“I was that boy,” Rav Shach concluded.

May we be zocheh to be tamim with Hashem!