1. Hashem Allows for Human Choice and Error
Hashem gives each person guidance and direction, asking us to do what is right. Yet, even as He encourages and directs us, Hashem allows people the freedom to make their own choices—even if those choices are mistakes. He does not force anyone’s hand or twist arms; if a person insists on a particular path, Hashem permits them to follow it, even when it leads to error. This principle is foundational in understanding how Hashem relates to human beings: He desires our good but respects our autonomy.2. Lessons from Creation: Consulting Others
We see this idea illustrated at the very beginning of the Chumash. Hashem wants to teach us that an elder or a judge should show respect to those of lower status by consulting them and including them in decision-making. Rashi explains that when Hashem created man, He “consulted” His heavenly court, saying, “Let us make man.” Of course, Hashem does not need advice from anyone—no one can instruct Him—but He wanted to model derech eretz—proper conduct—for us. However, this approach carries risk: people might misunderstand and think that other entities were involved in creation alongside Hashem, which is a serious mistake. The intent was solely to teach proper behavior.3. Moshe Rabbeinu’s Concern and Hashem’s Response
Moshe Rabbeinu hesitated to write the phrase “Let us make man” because he feared people would misinterpret it and fall into error regarding belief in Hashem’s oneness. Nevertheless, Hashem insisted that Moshe write it as intended: if someone wishes to misunderstand or make a mistake, that is their choice—Hashem allows for such errors rather than preventing them outright.4. The Spies in Parshas Shelach: Freedom to Choose
This same theme appears in our parsha. Hashem promised Bnei Yisrael a land flowing with milk and honey and assured them of its goodness. Yet when the people approached Moshe wanting to send spies to scout the land, Hashem responded that there was no need—He had already vouched for its quality. Still, if they insisted, He allowed it: “Send for yourself.” Rashi clarifies that when the Torah later says al pi Hashem—“by the word of Hashem”—it does not mean that Hashem commanded it, only that He did not prevent it. If they chose this path despite His guidance, He would allow them to proceed—and indeed, their choice led to negative consequences when the spies returned with a bad report.5. Tzaddikim Emulate Hashem’s Approach
The righteous—tzaddikim—model their behavior after Hashem’s ways in their daily lives. I once read a letter from the Rebbe responding to a parent who was upset about his son being sent far away on shlichus&mdash>a mission of outreach—and questioned why the Rebbe had ordered this move. The Rebbe replied that he does not give orders but rather makes proposals or suggestions for what he believes will benefit the individual physically, emotionally, and spiritually. Ultimately, each person must choose whether or not to accept such guidance—the Rebbe allows for personal choice just as Hashem does.6. A Miracle Story: The Rebbe and Modani
I want to share a story related to this idea of choice and miracles. There is a video circulating of the Rebbe distributing dollars when a man approaches with his son who cannot speak clearly. The father tells the Rebbe about his son’s speech difficulty (though some debate exactly what was said), and the Rebbe asks the child if he says Modani—a morning prayer thanking Hashem for returning one’s soul each day. With prompting, the child manages—more clearly than ever before—to recite Modani lefanecha melech chai vekayam shehechezarta bi nishmasi b’chemla raba emunasecha. Witnesses describe this as an open miracle: previously unable to speak so well, he suddenly articulates these words before the Rebbe. Later testimony from a relative confirmed that at that time his speech was extremely limited—what happened before the Rebbe was unprecedented for him. Furthermore, after ongoing therapy following this encounter, he eventually spoke perfectly with no trace of his earlier difficulties—a transformation attributed by his family to both natural effort and miraculous intervention.7. Recognizing Miracles Versus Rationalizing Them Away
Even when miracles occur before our eyes, we have free choice in how we interpret them—we can recognize them for what they are or rationalize them away as coincidence or exaggeration. This reflects again the principle found in our parsha: there is no command forcing belief or action—shlach lecha l’daatecha, “send according to your understanding.” As Rashi notes: “I am not commanding you—if you wish.” Each person must come independently—hopefully—to recognize truth and make wise choices based on what they see and experience.