In the Torah portion of Shoftim, it discusses the commandment not to follow soothsayers, diviners and sorcery, which was common practice in Canaan, but to be wholehearted with G-d. The Torah states:[1]
When you have come to the land the Lord your G-d is giving you, you shall not learn to do like the abominations of those nations. There shall not be found among you anyone who passes his son or daughter through fire, a soothsayer, a diviner of [auspicious] times, one who interprets omens, or a sorcerer, or a charmer, a pithom sorcerer, a yido'a sorcerer, or a necromancer. For whoever does these things is an abomination to the Lord, and because of these abominations, the Lord, your G-d is driving them out from before you. Be wholehearted with the Lord your G-d. For these nations, which you are to possess, hearken to diviners of [auspicious] times and soothsayers, but as for you, the Lord your G-d, has not given you [things] like these. A prophet from among you, from your brothers, like me, the Lord your G-d will set up for you; you shall hearken to Him.
The prohibition against soothsayers, diviners and sorcery is summarised by the positive verse:[2] ‘Be wholehearted (tamim) with the Lord your G-d.’
The word ‘wholehearted’ (tamim) is a word that appears numerous times in the Torah but contains a number of interpretations. There are three principle interpretations of the word ‘tamim’ or in the diminutive form ‘tam:’ complete, simple and integrity. The principle places where these three meanings can be found are as follows.
Perfection and wholeness
With Noah it states:[3] ‘These are the generations of Noah, Noah was a righteous man, he was perfect (tamim) in his generations; Noah walked with G-d.’ Similarly, with Abraham it states:[4] ‘And Abram was ninety-nine years old, and G-d appeared to Abram, and He said to him, ‘I am the Almighty G-d; walk before Me and be perfect (tamim).’ Also in Psalms:[5] And I was single-hearted with Him, and I kept myself from my iniquity;’ ‘He is the G-d Whose way is perfect;[6] ‘Praiseworthy are those whose way is perfect (t’mimei), who walk with the law of the Lord.’[7] The translation is similarly used in relation to an animal in the context of sacrifices:[8] ‘You shall have a perfect (tamim) male lamb in its first year; you may take it either from the sheep or from the goats.’
Integrity - belief
The word ‘tamim’ in the context of the interpretation ‘innocence’ in Deuteronomy is the requirement that what one professes to believe and what one does in fact believe coincide.[9] This interpretation can be found in Psalms: ‘I shall concern myself with the way of integrity.’[10]
Innocence
With Jacob it states:[11] And the youths grew up, and Esau was a man who understood hunting, a man of the field, whereas Jacob was an innocent (tam) man, dwelling in tents. The idea of innocence in this context is: one who speaks that which is in his heart (tocho k’baro). This can also be found in Psalms: ‘As for me, because of my innocence (b’tumi) You shall support me, and stand me up before You forever;’[12] ‘He who walks innocently (tamim) and works righteousness.’[13] Also, in Proverbs, it states:[14] ‘He who walks in innocence (b’tom) walks securely, but he who perverts his ways will be broken’ and[15] ‘The innocence (tum’at) of the upright leads them, but the distortion of the treacherous robs them;’ The righteousness of the innocent (tamim) will straighten his way, but the wicked will fall in his wickedness;’[16] Those who are perverse in heart are an abomination of the Lord, but He desires those who are sincere (t’mimei) in their way.’[17]
Simplicity
A further idea of ‘tamim’ – innocence - is the quality of naiveté - not to enquire about the future and to accept whatever happens.[18] Likewise, in the Passover Haggadah, one of the four sons is the Tam – the simpleton that does not ask any questions.
The question that arises in Deuteronomy regarding the prohibition against soothsayers is: does ‘tamim’ in this context mean perfect, complete and wholehearted, having integrity or innocent and simple? Nachmanides (1194-1270)[19] follows the view that the term in Deuteronomy is interpreted as complete and wholehearted. Rabbeinu Bahya (1255–1340) writes it is a commandment for a person to have integrity. Rashi however in the published edition follows the view that ‘tamim’ in Deuteronomy should be interpreted as simplicity (t’mimut). Rashi comments:[20]
Conduct yourself with Him with simplicity (b’tmimut) and depend on Him, and do not inquire (tachkor) of the future; rather, accept whatever happens to you with [unadulterated] simplicity and then, you will be with Him and to His portion.[21]
Variations in Rashi
There are four variations regarding the text of Rashi as found in the manuscripts at Oxford, compared to the printed edition.
1. Tamim
There are three versions of Rashi regarding the translation of the word ‘tamim:’
The following manuscripts follow Rashi’s printed edition – ‘Conduct yourself with Him with simplicity (b’tmimut):’ MS Opp. 34 (1201-1225), MS Huntington 445 (1376-1400) and MS Canon. Or. 35 (1401-1425).
In 12th century manuscript MS CCC165, MS Canon. Or. 81 (1396), MS Huntington 425 (1403) and MS Opp. 35 (1408), it states: Conduct yourself with Him with completeness (b’shleimut).[22]
In MS Michael 384 (1399), it has both interpretations: simplicity (b’tmimut) and completeness (b’shleimut).
2. Do not inquire of the future
A second type of variation between the printed edition and the manuscripts is regarding the ideal not to enquire about the future at all. In the printed edition it states: ‘and do not inquire of the future; rather, accept whatever happens to you with simplicity.’ This statement is only found in MS Opp. 34 (1201-1225) and MS Cannon. Or. 35 (1401-1425). The majority of the manuscripts only state: ‘Do not rely on diviners of auspicious times and soothsayers’ without prohibiting enquiring about the future alltogether (even from prophets).[23]
3. Then, you will be with Him and to His portion
A third variation is related to the end of the commentary. In the printed edition it states: ‘and then, you will be with Him and to His portion.’ This ending is only found in MS Opp. 34 (1201-1225). In none of the other Oxford manuscripts, even the 12th century manuscript, does it appear.
4. Opening quotation
The fourth type of variation relates to the opening quotation of the verse in the commentary. The opening of the commentary of Rashi is itself subject to four variations: 1. In the published edition, it has the full verse:[24] ‘Be wholehearted with the Lord your G-d.’ This is how it appears in MS Huntington 425 (1403). 2. In MS CCC165 and MS Opp. 34 (1201-1225) it states: ‘Be wholehearted, etc.’ 3. In MS Opp. 35 (1408) it states: ‘Be wholehearted with, etc.’ 4. In MS Cannon. Or. 81 (1396), MS Huntington 445 (1376-1400), MS Michael 384 (1399), and MS Cannon. Or. 35 (1401-1425) it has only: ‘Be wholehearted.’
Problem with wholeness
We will aim to explore the underlying reasons for these variations in the manuscripts. The principle dispute regarding the word ‘tamim’ is between Nachmanides and Rashi according to the published edition: Nachmanides interprets it as wholeness and Rashi interprets it as simplicity. The reason Rashi interprets thus is due to the problem with wholeness in the context of enquiring of soothsayers. Enquiring of soothsayers is something very specific, while being whole with G-d, like it says in the case of Noah that ‘Noah was a righteous man, he was perfect (tamim) in his generations’ – is very general, related, post-Sinai, to following all the commandments. It’s illogical to go from something very specific, prohibiting soothsaying, to then expand immediately with a phrase, like wholeness, that in fact refers to all the Mitzvot. The interpretation of Rashi that ‘tamim’ means simplicity is more appropriate as it is suggesting a person should not enquire of soothsayers but rather be simple and accept that which G-d desires for a person in the future.[25]
Problem with simplicity
However, there is also a problem with the interpretation that tamim means ‘simplicity’ as this implies one should not seek to know the future at all.[26] This is contradicted though by the following verse that implies that one may not go to a soothsayer but one may go to a prophet:[27]
For these nations which you are to possess hearken to diviners of [auspicious] times and soothsayers, but as for you, the Lord your G-d, has not given you [things] like these. A prophet from among you, from your brothers, like me (Moses), the Lord your G-d will set up for you; you shall hearken to him.
This does not however present a problem to Nachmanides who interprets tamim as ‘wholehearted’, since asking the prophet about the future is indeed enquiring of G-d who speaks through the prophets.
Reconciling the problem with simplicity
The problem with the interpretation of ‘tamim’ as simplicity is that it contradicts the following verse that explicitly allows enquiring the future as long as it is from the prophets and not soothsayers. This is reconciled in the printed edition of the Rashi, as found in MS Opp. 34 (1201-1225) that adds ‘and do not inquire of the future.’ The Hebrew word for enquire is ‘tachkor’ from the word ‘chakirah’ – investigation. This reconciles the contradiction in the text: one may not investigate the future, since one should rely on G-d and accept whatever comes, but one may merely ask.[28]
Chronology
This study in the interpretations and the reconciliations offers insight into the underlying debate that runs beneath the surface of the Rashi commentary as the commentary changes from the various manuscripts through to the printed edition. One can summarise the discussion in four stages in the formulation of Rashi’s commentary in the manuscripts.
1. The first stage of the Rashi commentary is that it interprets ‘tamim’ wholehearted (b’shleimuto). This is due to the problem with the contradiction of the text if the interpretation is ‘simplicity,’ as simplicity before G-d negates enquiring about the future at all, even from prophets.
2. The second stage is a switch to the interpretation of ‘tamim’ as ‘simplicity’ (b’t’mimuto), due to the problem with the interpretation ‘wholehearted’ as it appears to be a general commandment relating to all the Mitzvot, as opposed to one just focused on enquiring of soothsayers.
3. The third stage in the commentary is to embrace the interpretation ‘simplicity’ and respond to the problem of the contradiction in the text by including the additional text as found in MS Opp. 34 (1201-1225): ‘and do not inquire of the future,’ indicating one should not investigate, suggesting a degree of concern and worry, but one may simply ask about the future from the prophets.
Explaining the opening and ending
We’ll finally try to understand the variations in the opening and ending of Rashi’s commentary.The source of Rashi with the ending, as found in MS Opp. 34 (1201-1225), and the full quotation of the verse in the opening of Rashi’s commentary, as found in MS Huntington 425 (1403), is the Midrash Sifrei:[29]
Whole shall you be with the Lord your G-d: When you are whole, your lot will be with the L-rd your G-d. And thus did David say:[30] ‘And I in My wholeness will go — redeem me and be gracious unto me,’ and:[31] ‘And I, in my wholeness You supported me, and You placed me before You forever.’
The verse has two parts: ‘Be wholehearted’ and ‘with the Lord your G-d.’ There are two ways to read the commentary of Rashi in this text.
1. The Sifrei divides the text into two parts: the first, ‘Be wholehearted’ is the commandment, and the second, ‘with the Lord, your G-d,’ is the reward: ‘When you are whole, your lot will be with the L-rd your G-d.’ 16th century Rabbi Elijah Mizrachi and Rabbi Judah Loew explain that this is also the intention of Rashi with the ending: ‘Then, you will be with Him and to His portion.’
2. A second way to read the verse according to the commentary of Rashi is as a single statement: ‘Be wholehearted with the Lord your G-d.’ The reward is not part of the verse itself, but implicit in the narrative of the Torah, implied from the negative:[32] ‘When you have come to the land the Lord your G-d, is giving you, you shall not learn to do like the abominations of those nations. For whoever does these things is an abomination to the Lord, and because of these abominations, the Lord your G-d is driving them out from before you.’ The implication is that by not going to soothsayers the Jewish people will be allowed to inherit the land. This is also the intention of Rashi with the ending ‘then, you will be with Him and to His portion.’
These two approaches explain the variations in the manuscripts, whether the whole verse: ‘Be wholehearted with the Lord your G-d’ is quoted in the opening to Rashi’s commentary, or only the first half of the verse: ‘Be wholehearted.’ According to the first interpretation that there are two parts of the verse: the first, the commandment, ‘Be wholehearted,’ and the second, the reward - ‘with the Lord your G-d’ - as the Sifrei states: ‘your lot will be with the Lord your G-d,’ it makes sense that only the first half of the verse is highlighted in the commentary, as this commentary is primarily focused on defining the commandment ‘Be wholehearted,’ and the reward is either left out or alluded to by ‘etc.’ According to the second interpretation that the verse is a single commandment - ‘Be wholehearted with the Lord, your G-d’ – the whole verse is similarly quoted in the opening of the commentary of Rashi.[33]
Conclusion
The verse in the Torah ‘Be wholehearted with the Lord your G-d’ has two interpretations: one should be either wholehearted or simplistic and accept what life offers in peace, as coming from G-d. While both are important virtues and mentioned many times in Genesis and Psalms, they are both complicated in Deuteronomy in the context of the prohibition against soothsayers. The way the commentary of Rashi is composed in the printed edition, compared to the numerous drafts in the manuscripts, including the quotation of the verse in the opening of the commentary, sheds light on the complication of the term ‘tamim’ in the context of the soothsayer prohibition, the importance of the virtues and different ways of looking at how the Torah promises reward for following G-d in one’s life without question.
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Footnotes
[1] Deuteronomy 18:9-15.
[2] Deuteronomy 18:13.
[3] Genesis 6:8. Rashi comments: Noah walked with G-d: But concerning Abraham, Scripture says (below 24:40): “[the Lord] before Whom I walked.” Noah required [G-d’s] support to uphold him [in righteousness], but Abraham strengthened himself and walked in his righteousness by himself. — [Tan. Noach 5].
[4] Genesis 17:1. Rashi comments: and be perfect: This too is one command following another command: be perfect in all My trials (Mid. Ps. 119:3), i.e., “Walk before Me” with faith and honesty, and also be perfect in all My trials. [Mizrachi] According to its midrashic interpretation, walk before Me refers to the commandment of circumcision, and thereby, you will be perfect, for as long as the foreskin is upon you, I consider you imperfect (Genesis Rabbah 46:1). Another explanation: “and be perfect” - Now you are missing [control over] five organs: two eyes, two ears, and the male organ. I will add a letter to your name, and the numerical value of your letters [of your name] will be 248, corresponding to the number of your organs (Tanchuma Lech Lecha 16, Nedarim 32b).
[5] Psalms 18:24.
[6] Psalms 18:31.
[7] Psalms 119:1.
[8] Exodus 12:5. Rashi comments: ‘perfect: without a blemish. — [from Mechilta].’ See Nachmanides on Deuteronomy 18:13.
[9] Rabeinu Bahya ben Asher on Deuteronomy 18:13.
[10] Psalms 101:2. Rashi: ‘When will it come to me: The straight path, to walk upon it, and I shall walk with the integrity of my heart even within my house, in private as well as in public.’
[11] Genesis 25:27. Rashi comments: ‘an innocent man: He was not an expert in all these [matters]. Like his heart, so was his mouth. A person who is not astute at deceiving is called תָּם, innocent.’
[12] Psalms 41:13.
[13] Psalms 15:2. Rabbi David Kimchi comments that it refers to one who acts in matters of the world without sophistication.
[14] Proverbs 10:9.
[15] Proverbs 11:3.
[16] Proverbs 11:5.
[17] Proverbs 11:5. Rabeinu Bahya ben Asher on Deuteronomy 18:13.
[18] Rashi on Deuteronomy 18:13.
[19] Chizkuni, and Rabbi Ovadia Sforno (1475-1550) also follow this interpretation.
[20] Rashi on Deuteronomy 18:13. Rashi on Deuteronomy 18:14 comments: ‘[But…] the Lord your G-d has not given you: to hearken to diviners of auspicious times and soothsayers, for He caused His Divine Presence to rest upon the prophets and upon the Urim and Tummim. — [Targum Jonathan]’
[21] Rabbeinu Bahya (1255–1340) on Deuteronomy 18:13 writes it is a commandment that a person should have integrity.
[22] Rashi MS Leipzig 1 (13th c.), which includes R. Shemaiah's glosses to Rashi's commentary, also has b’shleimut.
[23] In MS Michael 384 (1399) and MS Cannon. Or. 35 (1401-1425), it states first soothsayers (m’on’nim) and then diviners of auspicious times (m’nachshim). In MS Huntington 445 (1376-1400), it only states: diviners of auspicious times (m’nachshim).
[24] Deuteronomy 18:13.
[25] Likkutei Sichot vol. 14, p. 65.
[26] Likkutei Sichot vol. 14, p. 67. The Lubavitch Rebbe, Rabbi Menachem M. Schneersohn, argues that according to Rashi, the following verses that allows asking of the future is in fact a new parsha, and not meant to be the same law.
[27] Deuteronomy 18:14-15.
[28] Likkutei Sichot vol. 14, p. 66.
[29] Sifrei Devarim 173.
[30] Psalms 26:11.
[31] Psalms 41:13.
[32] Deuteronomy 18:9 and 12.
[33] Likkutei Sichot vol. 14, p. 67, footnote 18.