Shoftim: The Quest for Security
Shoftim: The Quest for Security

Quite often, we think of idolatry in its most extreme forms--bowing to idols or deifying a human being. While we are all acutely aware of the seriousness of the prohibition and while the Torah contains more warnings about idolatry than any other prohibition, we often neglect to consider the more subtle but no less nefarious ways in which idolatry may be practiced. If we are not vigilant, it is very easy to fall into the trap of participating in seemingly harmless actions that are, in actuality, idolatrous in nature. A perfect example can be found in the weekly Torah portion of Shoftim.

The Torah warns us to avoid the idolatrous ways of non-Jews in a sequence of verses listing such activities as seeking out the assistance of sorcerers, enchanters and necromancers. All of these, among others, are considered to be heinous sins. Ultimately, the Torah tells us (Devarim 18:13):

Thou shalt be whole-hearted (tamim) with the LORD thy God.”

Many of the great commentators offer similar explanations of this directive. The Ramban explains that a person should believe that God alone is responsible for everything, and only He knows the truth of the future. Therefore, we can only seek out knowledge of the future from Him, via his prophets, and we must avoid people who would practice these sins. The Sforno echoes the Ramban. The Rashbam notes that one should only seek out God and not the dead. The common thread is God’s admonition that we avoid all methods of seeking out knowledge of the future from anyone other than God.

When we turn to the Midrashim, we see a different emphasis. The Midrash speaks of a debate concerning tamim (Midrash Tanaim 18:13). The opinion of Rav Eliezer Hakefar is that one should not seek out (meharher) the ways of God. A person, when studying the world around him, should limit himself only to the created world, avoiding any investigation to that which occurred prior to the moment of creation. Rav Eliezer ben Yaakov disagrees, explaining that a person should avoid searching into yesurim, punishments from the Divine. The underlying message shared by these two opinions is the avoidance of pursuing knowledge of God and His ways.

On the surface, there appear to be two very different approaches to understanding the concept of tamim. Through the lens of the commentators, we are urged to abandon all other avenues and turn to God. Yet we are warned by the Midrash to forsake any attempt to understand Him. Can we reconcile these two divergent viewpoints?

A possible answer lies in first understanding a primal drive man possesses to seek out answers from someone like a sorcerer or enchanter. We are a species defined by insecurity. The fact that we live in a state of uncertainty, where knowledge of the world is limited and the power to control it an illusion, would seemingly justify this sense of insecurity. The commentators focus on knowledge of the future, and with good reason. Why are we so intent on knowing what lies ahead for us? We seek out those answers to help assuage this insecurity. The knowledge we gain creates a temporary satisfaction and a sense of control, albeit fleeting. Ultimately, man will continue to be frustrated by the inherent constraint that exists in his very being – his limited knowledge. Until he cannot come to grips with this reality, and become secure in his very being, he will search for ways to fill the void.

Why do we not immediately turn to God for help? It is clear that placing one’s security in God is the ideal pathway for man to take. However, God is distant, qualitatively removed from us. He is not accessible in any normative manner. By definition, He cannot be understood. If one is pursuing knowledge to help alleviate insecurity, seeking out God would appear to be a non-starter. Recognizing this, God instructs us to speak with His prophets. He understands that the emotions brought about by insecurity are very difficult emotion to overcome.

The prophet, rather than simply telling the seeker the future, teaches the individual important ideas from God. The objective is to use the knowledge received from God to help the individual begin to overcome the insecurity. Unfortunately, as we are being guided so strongly by this primal need, the answers of prophets at times are not satisfying. We turn to fortune tellers and other false, man-made guides, as they use a combination of seemingly miraculous actions combined with saying just the right thing to cater to the seeker’s emotional state. They become “intermediaries” from God, a way for us to get the answers we crave from sources that are false. Since the answers so often fill the void of insecurity, a sense of momentary satisfaction emerges. Tragically, this entire approach is idolatrous, sacrificing the correct path for the quick fix of security.

The Midrash, though, has a different focus, demonstrated by the use of “meharher”. Rather than seek out knowledge for its own sake, the person is “merhaher”. He is searching for answers to alleviate his gnawing insecurity. We study the physical world surrounding us through the prism of science, discovering more and more about this universe we live in. As we gain information and understanding, it is quite easy to assume we are truly comprehending God’s act of Creation. We feel we can relate to God’s intentions and grasp His “motives”. The drive for knowledge, motivated by the need to gain security, leads to an inherent overestimation of man’s abilities, and neglects the inherent limitations in comprehension that exist. This would appear to be the opinion of Rav Eliezer Hakefar.

The other area of knowledge where man thinks he can gain insights into is God’s interaction with man, expressed through Divine punishment. Should a person investigate his own actions when receiving such a punishment? Absolutely. However, a person should not turn his attention to seeking out God’s intentions. Such a desire is fueled by a nagging belief that man must be able to understand everything.

Both the commentators and the opinions cited in the Midrash are dealing with man’s seeking knowledge purely for the sake of providing security. We must be vigilant and aware of the misguided sense that since we have minds, we are capable of mastering knowledge, or comprehending God.

Sadly, there are countless indications that we have not heeded the warnings of the Torah. Many Jews today still cannot turn to God and place their security in Him. They seek out charlatans, at times claiming to be authentic representatives of Judaism. Unfortunately, the information received is nothing more than deceit and manipulation.

There are other Jews who are incapable of admitting the frailty of their own intelligence. They claim to study God, guided by the assumption that His ways can fall under the domain of man’s intellectual capabilities.

No doubt, the feeling of insecurity is a dominant one, forcing us to be honest with who we truly are. However, while indeed this is a challenge, abandoning it for the sake of the easy answer and a false sense of security, is to reject some of the most fundamental ideas about God.