PARSHAT BALAK SUMMARY: Balak, king of Moav, is in morbid fear of Bnei Yisrael. He summons a renowned sorcerer named Bilaam to curse them. First, Hashem appears to Bilaam and forbids him to go. But because Bilaam is so insistent, Hashem appears to him a second time and permits him to go. While en route, a malach (angel, messenger from Hashem) blocks the path of Bilaam's donkey. Unable to contain his frustration, Bilaam strikes the donkey each time it stops or wants to make a detour. Miraculously, the donkey speaks, asking Bilaam why he is hitting her. The malach instructs Bilaam regarding what he is permitted to say and what he is forbidden to say regarding the Jewish People. When Bilaam arrives, King Balak makes elaborate preparations in the hope that Bilaam will succeed in the curse. Three times Bilaam attempts to curse, and three times a blessing issues instead. Balak, seeing that Bilaam has failed, sends him home in disgrace. Bnei Yisrael begin sinning with the Moabite women, and worshipping the Moabite idols, and are punished with a plague. One of the Jewish leaders brazenly brings a Midianite princess into his tent, in full view of Moshe and the people. Pinchas, a grandson of Aharon, grabs a spear and kills both evildoers. This halts the plague, but not before 24,000 have died. (From: Ohr Somayach web site)

"He sees not sin in Jacob, nor does He behold iniquity in Israel." (23:21) Rabbi Israel Baal Shem Tov once encountered a preacher who was forever berating his listeners for their sins. In the most graphic terms he would describe the nature of the evil in the heart of man and the terrible punishments in store for his sinful audience. "Tell me," the Baal Shem Tov asked the preacher, "how do you know so much about evil, considering that you have never tasted sin yourself?" The preacher was puzzled. "How do you know that I haven't sinned?" "But my dear friend, I am sure you would have discussed your own sins, if you had any, before recounting the sins of others." (From: Once Upon A Chassid by Yanki Tauber)

"A star steps out of Jacob and a rod rises out of Israel." (24:17) One passage in the Jerusalem Talmud, Targum and Midrashim, state that this verse refers to Moshiach. Another passage in the Jerusalem Talmud interprets that it refers to every Jew. The seeming contradiction can be resolved by a teaching of the Baal Shem Tov who said that every Jew contains within himself a spark or part of the soul of Moshiach. Both interpretations thus converge, for ultimately they state one and the same thing. This does not mean that the spark of Moshiach inherent in every Jew is no more than some latent aspect. After all, our verse states "A star steps out of Jacob and a rod rises out of Israel." These expressions imply that it comes out into the open. This means, therefore, that every Jew is able to bring out into the open the spark of Moshiach within himself. In simple terms: Every Jew is able to bring about the actual manifestation of Moshiach.One is able to do so by means of Torah and mitzvot. For Torah and mitzvot effect a purification and refinement of the physical world. Impurity is reduced, to the point of "I shall remove the spirit of impurity from the earth." (Zechariah 13:2) This will be achieved with the coming of Moshiach who shall reveal goodness and holiness in the world, culminating in "The earth shall be full with the knowledge of G-d as waters cover the sea." (Isaiah 11:9) (From: Insights into Geula)

"Behold! It is a nation that will dwell in solitude and not be reckoned among the nations. Who has counted the dust of Yaakov or numbered a quarter of Israel? May my soul die the death of the upright, and may my end be like his!" (23:9-10) QUESTION: Why, when describing the uniqueness of the Jewish people, did Bilaam express the wish that his end be like theirs? ANSWER: An argument that Christianity makes to the Jewish people is, "You are the fewest of the peoples (Devarim 7:7), and your Torah requires you to follow the majority (Shemot 23:2). Why don't you join our faith since we outnumber you?" One of the answers to this argument is that the Torah says about the Jews who cleave to Hashem, "Chaim kulchem hayom" - "You are all alive today" (Devarim 4:4). Even those who are not alive physically are still considered alive since they will be resurrected after Mashiach comes. Thus, taking into account all the Jews of previous generations, we outnumber the Christians. Bilaam, puzzled, exclaimed of the Jewish people, "It is a nation that dwells in solitude; they keep themselves separate and distinct. Since they are the minority, why don't they assimilate and join the nations of the world?" Then Bilaam himself offered an answer to his question. "Mi mana afar Yaakov - Who counted the dust of Yaakov? - if one counts the members of Yaakov who have returned to the dust over the years and who are going to be resurrected, one discovers that they are in fact the majority. Consequently, I yearn that in death I join the majority and that my end be like theirs - resurrected in the days of Mashiach." (From: Vedibarta Bam by Rabbi Moshe Bogomiisky)

Shmuel the Small would say: "When your enemy falls, do not rejoice; when he stumbles, let your heart not be gladdened...."(Avot 4:19) Rabbi Israel Baal Shem Tov, founder of the chassidic movement, taught: Nothing is by chance: every single event or experience in a person's life is predetermined and purposeful. So if a person chances to witness the degradation of his fellow, he must realize that he, too, suffers from the same lack in one form or another. Otherwise, why would Divine Providence have caused him to see his fellow's failing? Obviously, to open his eyes to something he must correct in himself. So even if one is your enemy, and justifiably so; even if his moral and spiritual downfall is one of his own making - it could have happened without your having been made aware of it. That you have witnessed it has nothing to do with him: it is a message to you, enjoining you to deal with a similar negative element - be it in subtlest of forms - within yourself. (From: Beyond the Letter of the Law by Yanki Tauber)

Everything we do must be directed toward discovering the underlying unity within. -The Rebbe