The famous “tanur shel achna’i” gemara (B.M. 59) relates that R’ Eliezer called on G-d the perform miracles to establish the correctness of his argument – a tree moved location by itself, a stream reversed course, the walls of the Bais Medrash curved inward, a bas kol testified affirmed his position. Nonetheless, the Chachamim dismissed all these proofs – “lo bashamayim hi”, the halacha is given to human courts to decide and is not subject to Heavenly interference.
If in the end the consensus of the Chachamim was that R’ Eliezer’s position was wrong, why would G-d perform miracles on his behalf? From a legal perspective we might dismiss miracles as inadmissible evidence, but from a theological perspective, how can we fault R’ Eliezer for standing firm in his position when G-d himself appears to be on his side!
The Radomsker (Tiferes Shlome) asks a similar question regarding Korach. Rashi tells us that Korah was led astray because he saw a prophetic vision that his descendent would be the great Shmuel haNavi. Why would G-d offer such a prophecy to Korach if it would lead him down the wrong path? True, Korach still had free choice to not lead a rebellion, but that does not really address the question – given the seeming justification of his position by G-d himself (as the prophetic vision suggested), how can we fault Korach for not acting on his impressions?
Does G-d (chas v'shalom) lead people astray? One more example later... stay tuned.