Our Gemara on Amud Beis discusses the intriguing principle that God enables and directs a person along the path that he wishes to go. How far does this extend? Is it merely that God does not interfere, or in some way do human focus and direction channel where the divine Providence goes?

The Gemara Sotah (34b) discusses God’s ambiguous directive to Moshe regarding the ill-fated mission of the Spies:

It is stated in the Torah that God told Moses: “Send you men” (Numbers 13:2). Reish Lakish says: “Send you” means that you should send them at your own discretion and not as a divine command.

Be’er Mayim Chayyim (Bereishis 31:5) explains that it is within the nature of God to provide direction to a person based on where his heart is leaning. He relates this to the strategic conversation Yaakov had with Rachel and Leah about sneaking out of Laban’s clutches and returning home. He infers from the verbosity of Yaakov’s words that he wanted Rachel and Leah to understand that God commanded that they return to Canaan not merely to accommodate Yaakov’s desire, but for greater purposes. Be’er Mayim Chayyim applies this same idea to explain that God directed Moshe to send the Spies because of what was in Moshe’s heart—to see and learn about the Land that God was giving them. Yes, it did backfire, but at the moment, it was merely God providing the righteous with success in whatever they intend and wish for.

This is a powerful idea: that even when experiencing divine guidance, it is not an absolute green light. It may be God bringing you an opportunity that is good for you, based on your current needs and your current development.

The Gemara Yevamos (62a) studies Moshe’s rationale for accepting upon himself celibacy, which in Jewish religious practice is not typically considered pious or proper. Moshe reasoned, “If the Jews had to separate from sexuality in order to experience revelation at Mount Sinai, Kal V’chomer I myself must constantly refrain from sexuality, since God appears to me at any time.”

The Gemara reports that God agreed with Moshe’s reasoning, as later on, after the Torah was given, God states, “The Jews shall return to their tents, but you, stay with me.” As if to say, the rest of the nation can return to their tents (wives and families), but you, Moshe, have a special role.

Tosafos here asks and answers a question, which leads to a remarkable philosophical conclusion about how God relates to human free will. Tosafos wonders why Aharon and Miriam were challenging Moshe’s decision to be celibate. It is one thing to doubt the logic of his Kal V’chomer. However, if God Himself endorsed the decision, how can they complain and disagree? Tosafos answers, and I am going to quote him verbatim because every word is significant, and you judge for yourself if I am getting it right:

 “The answer to explain what Aharon and Miriam were claiming is based on the teaching in Makkos (10a), ‘In the way that a person wants to go, so too from heaven he will be led.’ However, Aharon and Miriam did not take into account the additional principle of, ‘When one desires to be pure, God does more than lead but even assists,’ and thus Moshe was indeed justified because his intentions were pure.” (This last part is based on the commentary of Chokhmas Shelomo, Op. Cit.)

To elaborate on Tosafos’ answer, Aharon and Miriam might have argued, “True, you reasoned a good Kal V’chomer, and as we know, the Torah is not in Heaven (Bava Metzi’a 59b), so once you decided what you wanted to do, God ‘agreed.’ That just makes it right enough. But still, our argument is stronger, and you should not have ruled that you are allowed to be celibate. Then, God would have agreed to that too!”

This is an astounding theological statement. As a loving and respectful parent, God is so supportive of human self-determination that there is room for Him to sometimes endorse human assessments and free will, even if it is not the most correct manner. True, in this instance, Aharon and Miriam underestimated Moshe in several ways and so they were wrong, but the principle that allowed them to think that they could be right - even though God told Moshe that he was right - would still seem to be valid.

Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation

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Rabbi Simcha Feuerman, Rabbi Simcha Feuerman, LCSW-R, DHL is a psychotherapist who works with high conflict couples and families. He can be reached via email at simchafeuerman@gmail.com