Our Gemara on Amud Beis relates an aggadah about Yehoshua’s attempt to discover the identity of the sinner who secretly took from the banned spoils. When Yehoshua asks God to reveal the culprit, God refuses, declaring, “Shall you make Me into an informer?” Instead, God suggests that Yehoshua use a system of lots, which would identify the offender. The Gemara also compares this to the lottery later used to divide the land of Israel, highlighting the reliability and veracity of lots as a method for determining the correct course of action.

Though not stated explicitly, the implication is clear: the lottery serves as a mechanism to ascertain the will of God, functioning as a kosher form of divination. However, this raises a question: if God did not want to act as an informer, why would He suggest the use of a lottery? The lottery essentially achieves the same outcome—God revealing the identity of the sinner—albeit in a different form. Is this not simply a legalistic way of achieving the same result?

The Chofetz Chaim (Shemiras Haloshon 2:23, Parashas Tavo; and Shemiras Haloshon I:10:2:6, Be’er Mayyim Chayyim 11) derives from this an important principle. Even when it is halachically permissible to speak l’shon hora (negative speech), such as for a constructive purpose or to prevent harm, it is preferable to reveal the information in an indirect manner. The act of explicitly stating the negative information should be avoided, even if the same hurtful facts will ultimately be revealed. This is akin to the rule in Yoma (83a), where an ill person who requires non-kosher food is given the least prohibited items first, minimizing the transgression. Similarly, God, in this case, chooses not to reveal the thief’s identity directly but instead uses an indirect method to achieve the same result. This reflects an ethical principle in God’s behavior, serving as a model for us to emulate.

While this halachic explanation is valid, it does not fully align with the straightforward reading of the Gemara. If God takes issue with serving as an informer, He is still effectively doing so by endorsing the use of the lottery. If the distinction is halachic, God’s response is not entirely clear.

One approach to resolving this is to view the aggadah as using the form of a dialogue to allegorically describe Yehoshua’s prophetic experience. This is not as far-fetched as it might seem, as prophets often receive their messages in allegorical forms (see Yirmiyahu 1:11, Amos 7:8, and Zechariah 4:2, among numerous examples). Thus, Yehoshua’s “conversation” with God could itself be understood as allegorical, with any details of the exchange similarly symbolic.

The Peri Tzaddik (Purim 2) offers another way to explain this Gemara. He distinguishes between the divine the will of God versus God directly expressing Himself. He explains that prophecy is daas (knowledge)—a direct communion of the human soul with God, allowing for enlightenment. The lottery, by contrast, represents a means of discerning the will of God without active or direct communication. By way of analogy, observing someone’s body language or expressions can reveal their intent, even if they do not speak. Similarly, certain processes, such as a lottery, seem to “read” or uncover God’s will, but without direct or dialogical communication.

This idea has broader implications. Most of us will never achieve prophecy, and the likelihood of experiencing anything akin to direct communication from God is slim. However, there are many ways to discern God’s will in the world. If we open our minds and hearts, we can find countless signals and opportunities to understand what He wants of us and how we should act.

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

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