במדבר, פרק כ״ג, פסוק י״ט

The absolute reliability of God stands in stark contrast to the fickle nature of humanity. As Balak attempts to curse the Israelites, Balaam clarifies that God's promises are completely unchangeable. Because God has already sworn to bless the Israelites, deliver them from Egypt, and bring them into the land, it is entirely illogical to think He would suddenly reverse His decision and allow them to be cursed or destroyed in the wilderness [רש״י, רשב״ם, רלב״ג, רש״ר הירש, אלשיך].

Humanity experiences different levels of moral fluctuation. Even individuals of a higher spiritual stature, naturally inclined toward good, are contrasted with those of a lower, more materialistic nature who are prone to constant change [הכתב והקבלה, מלבי״ם]. Regardless of their standing, humans suffer from two fundamental flaws that are entirely absent in God. The first is deceit, which occurs when a false statement or empty promise is made at the very moment of speech, whether due to insincerity or an inherent inability to fulfill the commitment. The second flaw is regret, which happens when someone makes a sincere promise with every intention of keeping it, but later changes their mind and retracts their word [אדרת אליהו, מלבי״ם, נתינה לגר]. Another perspective suggests that deceit relates to broken promises made to others, whereas regret involves changing internal decisions regarding one's own personal conduct [אור החיים].

The assertion that God never changes His mind raises a profound conceptual question, as other biblical narratives, such as the aftermath of the Golden Calf or the story of Nineveh, depict God seemingly reconsidering His decrees. To resolve this, commentators offer two complementary approaches. The first maintains that God never retracts a positive promise; He only cancels negative decrees when people repent [רבנו בחיי, שפתי כהן, אלשיך, דברי דוד]. The second approach categorizes regret into three types: regret born of deception, regret caused by an inability to execute a plan, and a change in outcome triggered by the recipient's own actions. While the first two are impossible for God, the third is an active principle. When human beings either violate a condition through sin or transform themselves through repentance, the resulting shift in God's decree is not a sign of divine fickleness. Rather, it reflects a foundational mechanism embedded in creation from the start, where prayer and repentance possess the power to alter reality [בכור שור, חזקוני, הדר זקנים, העמק דבר].

The relationship between God's speech and His actions further highlights His absolute constancy. The primary approach among commentators understands this dynamic as a rhetorical question, asking if it is even conceivable that God would declare an intention and fail to execute it [רש״י, רשב״ם, שפתי חכמים, אבן עזרא]. However, others view this not as a question, but as an absolute statement of fact regarding divine power. For the Creator, the act of speaking is the action itself. While humans require physical effort to bring their words to fruition, God's thought and speech instantly forge reality, just as the world was originally brought into existence through divine utterances [אור החיים, אדרת אליהו, נתינה לגר]. Within this framework, a distinction is made between different forms of divine communication. A softer expression of thought leads to eventual action, whereas a firmer, more absolute decree immediately establishes and cements reality [אור החיים, אדרת אליהו, אלשיך].