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שיעורים לפי נושאים
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תמים תהיה? – לפרשת קדושים

פרשת קדושים פותחת במילים "דבר אל כל עדת בני ישראל" ומביא שם רש"י בשם המדרש "מלמד שנאמרה פרשה זו בהקהל [=כינוס העם], מפני שרוב גופי תורה תלויין בה". כלומר, ישנה חשיבות עליונה לפרשה קצרה זו.

לא ללכת לחוזי עתידות

בתוך פרשה קצרה זו חוזרת התורה ארבע פעמים על האיסור לברר את העתיד באמצעות קוסמים למיניהם, לא לנחש, לקבוע דברים על פי סימנים, כגון: 'עכשיו לא אצליח כי עבר לפני חתול שחור', לא לקבוע דברים על פי השעות, כגון: "לא טוב להתחיל במוצאי שבת", לא לפנות אל אובות ויידעונים, שהם קוסמים ומכשפים המנבאים את העתיד (ודבר זה נשנה שלוש פעמיים!!!).

איסור זה, לנסות לגלות מה צופן העתיד, הוא הפשט של מצוות העשה המופיעה בפרשת שופטים: "תמים תהיה עם ה' אלוקיך" וכפי שמפרש שם רש"י "התהלך עמו בתמימות ותצפה לו ולא תחקור אחר העתידות, אלא כל מה שיבוא עליך קבל בתמימות, ואז תהיה עמו ולחלקו".

נמצאנו למדים שאחד מגופי התורה היסודיים ביותר הוא האיסור לנסות לגלות מה צופן העתיד. אנו יודעים שאף בימינו יש רצון אדיר לדעת מה צופן העתיד, לנסות ולנבא 'מה יהיה' ו'מה יקרה', וכפי שעינינו רואות כיצד אנשים נוהים אחר מקובלים למיניהם, ולהבדיל, אחר אסטרולוגים, קוראים בקפה ושאר מרעין בישין. ואולי הדבר הבולט ביותר בשנה האחרונה הוא הנהירה אחר הסקרים, כדי שינבאו מה יקרה ומה יתרחש.

מדוע לא לנחש את העתיד?

ונראה להסביר שהבעיה הגדולה בשאיפתו של האדם לדעת מה יקרה ומה יהיה בעתיד היא שמטרת ידיעת העתיד הינה עשיית הדבר המוצלח והנכון. אלא שבאמת הדבר האמתי לעשות הוא לא הדבר שיתברר בדרך זו או אחרת שהמציאות הוכיחה שהוא הצליח או צדק, אלא הדבר שמתאים לציווי האלוקי, לאידיאלים, למוסר ולמצפון. האדם לא עסוק בבחירתו החופשית, בהבנה העמוקה מה נכון וצודק לעשות, מהי האמת ומהו הטוב, אלא מנסה לדעת מה יהיה ולאור זאת לעשות את המשתלם והמתאים לעתיד, הדבר הזה את עוקר את עיקר כוחו של האדם כיצור בעל בחירה, שבזה הוא נזר הבריאה, והופך אותו לאדם הנתון לגורל העיוור.

לדוגמא, שני אחים, ראובן ושמעון, שאביהם האהוב חלה במחלה קשה והרופאים אומרים שיש סיכוי מסוים להצילו על ידי ניתוח יקר. ראובן ניגש אל בעל האוב, וזה האחרון מספר לו שאביו עתיד להיפטר מהעולם בתוך חודשיים. בעקבות כך מודיע ראובן לשמעון שהוא אינו מתכוון להשקיע מהונו וממרצו לטובת הטיפול באב. לעומתו שמעון ממשכן את ביתו, אוסף כספים מחבריו ומאנשי הקהילה, מארגן את כל הדברים הנצרכים וטס עם אביו לניתוח, שלמרבה הצער מסתיים בפטירתו של האב.

ראובן, אומר בליבו "הינה, ברוך ה' ששאלתי את בעל האוב וכך עשיתי את המעשה הנכון והצודק". אך באמת ברור ששמעון הוא זה שעשה את המעשה הנכון. שמעון קיים מצוות כיבוד אב בכל כוחו, ועוד מצוות רבות כגון 'לא תעמוד על דם רעך', 'ואהבת לרעך כמוך' ועוד.

נכון שלצערו הרב, בסופו של דבר, אביו נפטר. אך כל המעשים שנעשו בניסיון להצלת אביו היו המעשים הנכונים והאמתיים שהיו צריכים להיעשות.

עוד יש להוסיף שהאוב והידעוני גורמים להסרת אחריות של האדם ובריחה מלקבל החלטות, מלבחור בחירות אמיצות.

זוהי אולי גם הסיבה שחז"ל התבטאו בחריפות נגד מחשבי הקיצים- 'תיפח רוחם של מחשבי הקיצים'.

יהי רצון שנזכה לכוון את חיינו על האמת והיושר.

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