Drash on Balak 2024

Rabbi Allison RH Conyer

Temple Beth Israel

This week’s Torah portion, Parshat Balak, presents a compelling example of the tension between free will and predetermination. Like Pharaoh in the Exodus story, who felt threatened by the Israelites growing “too numerous” (Ex. 1:9) and reacted by imposing harsh measures, Moabite King Balak felt similarly threatened by the Israelites who were once again “too numerous” (Num. 22:3) and, thus, sought to curse the Israelites. While Pharaoh hardened his heart prolonging the plagues and refused to free the Israelites, Balak engaged the prophet Balaam to curse the Israelites, only for Balaam’s curses to transform into blessings by divine intervention.

Both leaders were warned against acting against the Israelites, yet chose to ignore these warnings. Pharaoh’s heart was hardened by God, removing his freedom to release the Israelites after the seventh plague. Similarly, so determined was Balaam to complete his task that he was blind to the divine intervention hinted at continuously by his donkey. Only after his donkey began to speak were Balaam’s “eyes uncovered” (Num. 22:31) and he saw Adonai’s angel.

This raises the question: did Pharaoh and Balaam truly have free will, or was everything predestined? The texts suggest a complex interplay between divine intervention and human choice. Balaam’s assertion, “I can only utter the word that God puts into my mouth” (Num. 22:38), echoes this tension.

The sages offer insight into this paradox in Pirkei Avot 3:15, stating: “Everything is foreseen yet freedom of choice is granted, and the world is judged with goodness; and everything is in accordance with the preponderance of works.” This suggests that while our actions are known to God, we still have the freedom to choose, and that our choices are judged with compassion. Sometimes, we must suffer through bad decisions until we learn our lessons and change our behaviour. Think about it. How often have we ignored advice from others that feels counter-intuitive or doesn’t make sense to us, and discovered the hard way that they were right? Sometimes, we need to experience something multiple times to change our behaviour. Despite repeated divine messages, it took three attempts before Balaam realised his error and changed his behaviour. It was not enough for G-d simply to tell him not to do it. The repeated decisions we make, whether good or bad, shape our destiny and our capacity for change.

Moreover, the regularity of our deeds plays a crucial role in determining our fate. Obadiah Bartinura, a 15th-century rabbinic commentator, explained that consistent good actions yield greater rewards than sporadic efforts (Bartenura on Pirkei Avot 3:15:4), as exemplified in the fates of Pharaoh and Balaam. Pharaoh’s habitual stubbornness ensured his continued obstinance, while Balaam’s failure to discern right from wrong made him merely a messenger rather than a transformative agent like the Israelite prophets.

Parshat Balak, therefore, teaches that our habitual actions have significant consequences. We must consciously open our eyes to the signs around us, guiding our choices and recognising that our freedom to choose shapes our destiny.