1. The Torah’s Warning Against Sorcery
In Parshas Sheftim, particularly in the portion of Revi’i, the Torah gives a striking warning regarding the practices of the nations living in Eretz Yisrael before Bnei Yisrael’s arrival. The verse states: when you come to the land that Hashem gives you, do not follow the abominations of those nations. The Torah specifies: you should not find among you someone who passes his son or daughter through fire—a reference to idolatrous rituals—and then lists various forms of sorcery and divination.
The Torah details different methods used by those nations to uncover hidden matters or predict the future. These include all sorts of sorceries and mystical practices. Hashem declares that these are abominations, and it is specifically because of these abominations that He is driving out those nations from before Bnei Yisrael.
2. The Jewish Approach: Prophecy Instead of Sorcery
The verses continue by contrasting the ways of the nations with what Hashem provides for Bnei Yisrael. While those nations listen to sorcerers and diviners, Bnei Yisrael are told not to do so. Instead, Hashem promises to raise up a prophet from among their own brothers, like Moshe Rabbeinu. Rashi comments that Hashem did not give us permission to listen to sorcerers because He gave us Nevi’im—prophets—through whom we can receive guidance.
This flow in the verses seems clear: while other nations rely on forbidden means to discover the future, Hashem provides Bnei Yisrael with legitimate avenues such as prophecy and the Urim veTumim—the priestly breastplate used for divine communication.
3. The Commandment of Tumim Tihyeh: Simplicity with Hashem
However, there is an important verse interjected in this section: “Tumim tihyeh im Hashem Elokecha”—be wholehearted (or simple) with Hashem your God. Rashi explains that this means one should go with Hashem in simplicity, like Yaakov ish tam—a simple man. Rashi elaborates further: look forward to Hashem, do not seek out knowledge of the future or investigate what will be. Accept whatever comes upon you with simplicity and trust in Hashem.
This message implies that a Jew does not need to know or pursue knowledge about what lies ahead. Rather than seeking out answers about the future, one should place their trust in Hashem and accept His will with wholeheartedness.
4. Two Approaches: Simplicity Versus Seeking Guidance
The placement of Tumim tihyeh im Hashem Elokecha right before the discussion about prophets and legitimate means of inquiry suggests two approaches within Torah itself. On one hand, there is an ideal for an individual Jew: walk simply with Hashem without seeking out answers about your personal future—just trust Him completely.
This instruction is given in singular form (loshon yachid)—addressing each individual personally. Many who turn to fortune-tellers or other questionable sources are seeking personal answers about their own lives and destinies. The Torah tells such individuals: you don’t need these answers; just go with simplicity and faith.
5. When Guidance Is Sought for Klal Yisrael
Yet, when it comes to communal needs—such as whether to go out to war or other matters affecting all of Klal Yisrael—the Torah does provide legitimate channels for seeking guidance through prophecy or Urim veTumim. In these contexts, the language shifts from singular to plural (loshon rabim). For example, when consulting whether to go out to war, it was done on behalf of all Israel rather than for private concerns.
This distinction is reflected in Rashi’s language as well: individuals are instructed toward simplicity and trust, while communal leaders may seek divine guidance through permitted means for matters affecting everyone.
6. Chassidic Perspective on Seeking Out Answers
The Alter Rebbe strongly discouraged turning to tzaddikim or Rebbes for mundane questions about material matters (gashmiyus). He questioned who ever heard of going to a Rebbe just for lost objects or similar issues, referencing stories from Tanach where even then it was exceptional (such as Shaul HaMelech seeking Shmuel HaNavi regarding lost donkeys).
Nevertheless, we see that later Rebbes did answer all sorts of questions brought before them and gave blessings for every need. Especially during Elul and Rosh Chodesh Elul, there is an emphasis on ahavas Yisroel—loving every Jew—and seeking only good for others rather than being critical or negative.
7. The Rebbe’s Analysis: Investigating Versus Knowing
The Lubavitcher Rebbe discusses this topic at length in Likkutei Sichos Chelek Yudaled (section 7), analyzing the precise wording in Rashi regarding “Tumim tihyeh im Hashem Elokecha.” The Rebbe distinguishes between actively investigating or probing into the future (which is forbidden), versus simply receiving knowledge if it is given through permitted channels like prophecy.
The key message is not merely about having access to knowledge but about our attitude toward it: we are told not to search excessively into what lies ahead but rather accept life’s events with faith and simplicity while utilizing permitted avenues only when truly necessary for communal needs.
8. Practical Application During Elul
The month of Elul calls upon us especially to increase our love for fellow Jews and look only for their positive qualities. Criticism or negativity toward another Jew is entirely inappropriate at this time—every Jew is beloved by Hashem like an only child born in His old age.
The practical takeaway is clear: bless others generously, wish them well both materially and spiritually, and approach life’s uncertainties with wholehearted trust in Hashem rather than anxiety over what lies ahead.