Parshas Shoftim- Simply a Tam?

Parshas Shoftim continues Moshe’s instructions to the people who would enter the Land of Israel.  He warns them to avoid the practices of sorcery and divination that were performed by the other nations to foretell future events. These rituals are prohibited. Hashem communicates with the Jews through prophets and the urim v’tumim. Moshe says that we are to be “tamim” with Hashem (18:13).

The word “tamim” is somewhat ambiguous. It can connote an innocence or naivety. How are we to understand the pesukim requiring us to be “tamim” in our service of Hashem?

Some of the greatest people in Sefer Bereishis are described as “tamim” or “tam.” Noach is characterized as “…he was tamim in his generation…” (6:9). Avraham is commanded by Hashem to “...connect with His service and be tamim” (17:1). Yitzchak is called an “olah temimah” (Rashi 26:2). Yaakov is described as an “…ish tam yosheiv ohalim” (25:27).    

The great leaders in the Torah where certainly not simpletons. They were sharp and discerning when it was necessary. Yaakov’s name connotes trickery, and it is evident in his dealings with Eisav and Lavan. How do we understand this descriptive term? Furthermore, in the Haggada we discuss the son who is labeled the “tam.” In that context the idea seems to be one of a lack of sophistication. How is this the same descriptive term the Torah requires of us?

In Sefer Tehillim (19:8), the pasuk states “Toras Hashem temimah, meshivas nafesh,” the Torah of Hashem is temima, it soothes the soul.” How are we to understand this description of the Torah? Why is that the reason it acts in a calming fashion?

The idea of being “tamim” is to be complete or whole-hearted. A “tam” (as mentioned in the Haggada), is a simpleton. He asks “what is this,” a generic question without sophistication. He is fully willing to accept the response provided.  The Torah is not requiring us to be naïve in general. We are supposed to utilize our mental capacities in the study and performance of the Torah. To turn off our mental faculties would be performing a service that is essentially lacking. When the Torah says we should be “tamim,” it is commanding us to serve Hashem whole-heartedly. We are to be fully invested in His service, without reservation. Our great role models in Sefer Bereishis achieved this lofty level. They were highly discerning, and when serving Hashem, they fully invested themselves.

How does one completely buy in to Hashem’s service without any feeling of reservation?

The aforementioned pasuk in Tehillim describes the Torah in the female language (temimah, not tamim). The obligation of Torah study is incumbent in most part on men. Additionaly, there are many commandments that women are excluded from. Why is the description in the female form?

The Maharsha (Kiddushin 2b) explains a beautiful idea. In the same way an unsettled baby is calmed by his mother, the Torah soothes anyone who wants to be nourished by it. Therefore, the Torah is described in the female, motherly form.

A baby is naturally soothed by its mother for two reasons. The baby knows that the mother only has its best interest in mind, with no other agenda. The mother also possesses everything good the child could need. The Torah commands us to be fully invested in Hashem and His services. This is achievable when we understand that He gave us the Torah that is only for our betterment, and it contains everything of value we could want in this world. With this knowledge it is a pleasure to invest ourselves whole-heartedly in the service of Hashem.