Our Gemara on Amud Aleph discusses Moshe’s rationale for accepting upon himself celibacy, which ion Jewish religious practice, not typically considered pious or proper. Moshe reasoned, “If the Jews had to seperate 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 Talmud 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:

וא''ת ולמה כעסו עליו מאחר שהסכים לו המקום וי''ל משום דאמרינן (במכות דף י:) בדרך שאדם רוצה לילך מוליכין אותו וסייעוהו בבא לטהר

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 and remarkable 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 theologically speaking, 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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