In addition to offering instruction regarding specific behaviors that are either to be enacted or avoided, i.e., the positive and negative commandments related to actions that are functions of time and space, the Tora also delineates spiritual attitudes and states of mind that should serve as goals for personal development. In VaYikra 19:2, we are ordered, "You shall be holy because I, the Lord your God, am holy." Devarim 6:18 urges "And you will do the proper and the good in God's Eyes." Devarim 10:20; 11:22; 13:5; 30:20 repeat the evocative call to cling to God. An exhortation of a similar order appears in Parshat Shoftim when we are told, (Ibid., 18:13) "And you will be Tamim (wholehearted) with the Lord, your God."
While both Noach (Beraishit 6:9) and Avraham (Ibid., 17:1) have the term Tamim associated with them, it is possible to distinguish between the usage of such language in Beraishit as opposed to Devarim. Sephorno understands Temimut as referring to Noach's intelligence, while Ibn Ezra interprets the word to connote a quality of Noach's heart; however, neither the text nor these commentaries suggest that such a disposition was in some manner connected to the Divine, that these individuals are "wholeheartedly with HaShem." In Beraishit 6, the Tora might merely be relating that Noach had been a good-hearted, bright individual prior to God's Revealing Himself and Commanding that an ark be built and animals assembled.
As for Avraham, RaShI offers several possibilities with regard to the meaning of Tamim: a) Be wholehearted despite all of the trials to which you will be subjected. b) Undergo circumcision in order to achieve physical perfection. c) Your name is to be made whole by means of the addition of the letter Heh (Avram --> Avra-h-am --- see 17:5) in commemoration of the completion of 5 (the numerical value of the Hebrew letter Heh) parts of your body. Ibn Ezra suggests that God's Instruction to Avraham to strive to become Tamim meant for him not to question the meaning of or need for circumcision.
While RaShI's b) and c) commentaries listed above, as well as Ibn Ezra's single interpretation are unique to Avraham's personal situation, i.e., relating to an epoch when circumcision was not yet a standard practice for Jewish males, explanation a) could be applied to the verse in Parshat Shoftim that we are considering. If we assume that aside from Avraham's proclivity for being tested by God (see Avot 5:3), difficulties and challenges are part of the universal human condition, and that these calamities often strain one's faith and trust in God, then the verse in question constitutes encouragement for us to go on undaunted, even when faced with personal, familial, communal, national and/or international difficulties.
Yet the context of Devarim 18:13 leads the commentators to appear to understand this instruction as emphasizing a different point. Verses 9-12 constitute a list of prohibitions against engaging in a variety of alien methods for soothsaying and necromancy, i.e., trying to predict what the future has in store for us. Sephorno claims that verse 13 is supplying the converse of the previous verses, by demanding that one try to discern the future only by legitimate Jewish means, such as consulting a bona fide Jewish prophet, or the Urim VeTumim (see Shemot 28:30). But RaShI goes further, and posits that being Tamim with HaShem entails not trying to ascertain the future in any manner, Jewish or otherwise. "Do not look into the future, but rather whatever befalls you, accept wholeheartedly. Then you will be with Him and part of His Portion." R. Yosef Bechor Shor offers a proof text for such an attitude: (Shmuel Alef 3:18) "God, what is Good in His Eyes He Will Do."
It is possible to reconcile the commandments to accept challenges with equanimity and avoid prognosticating about the future, as actually complementing one another. Perhaps the implication of being Tamim with HaShem is not only to maintain an even keel emotionally and cognitively while struggling with one's difficulties, but also to do so despite the uncertainty of not knowing when the problems will be resolved, if ever, and what will happen going forward once the tribulations cease. If under such conditions an individual can be at peace with God and him/herself, then s/he has achieved Temimut, a high level of spirituality and a deeply trusting relationship with the Divine. Tehillim 119:137 encapsulates such a sentiment: "You are righteous, God, and just are Your Judgements," a textual basis for the act of Tzidduk HaDin (declaring righteous the judgement) when struggling with a situation or event that begs the question of Divine Hashgacha Peratit (personal intervention in the lives of human beings.) Consequently, the individual who embodies Temimut will be able to engage in Tzidduk HaDin without reservation.
Finally, it is important to point out that being Tamim is a quality that should be in evidence only after all avenues have been exhausted whereby the situation might be positively resolved by means of proactive personal initiative. If one finds him/herself in difficulty, whether it be a Pikuach Nefesh (life and death) scenario, one involving the preservation of property, or potential personal embarrassment, before simply accepting things as they are because this must be God's Will and trusting that there will be some sort of miraculous, positive outcome in due time, it is eminently appropriate to try on your own, or by means of the skills and services of others, to improve if not resolve completely the situation. It is only after the fact, when nothing else remains to be done, that one is expected to demonstrate unquestioning acceptance and courageous faith.
Let us hope that the moments in our lives wherein we are called upon to demonstrate our Temimut are few and far between.
Shabbat Shalom!