Balak, the Moabite king, hired Bilam, the Heathen prophet, to curse the Jewish people. Balak sent messengers to Bilam, promising him great honor and everything he would care to ask for. Bilam replied: “If Balak will give me his houseful of silver and gold, I cannot transgress the word of G-d…”
Entries in Balak (7)
The message conveyed here about the redemption is (not about the correction for the destruction of the Beis HaMikdash and exile per se, but) about the special quality and perfection of the redemption unto itself, the redemption in its purity. * From Chapter Six of Rabbi Shloma Majeski’s Likkutei Mekoros (Underlined text is the compiler’s emphasis.)
The connection between t’shuva and the advent of Moshiach is in the sense that the whole point of Moshiach is to bring about innovation, resulting in an entirely new existence. * Inspiration for t’shuva in the month of Elul.
In times of darkness, which is the state of exile, it is difficult for a person to appreciate this unity. Even the simple meaning of G-d’s unity that negates other forces can be a challenge to some in exile due to the multitude of competing forces that vie for our allegiance.
“Exactly,” continued Shulie, “He saw that the privacy of every family was respected. He was blown away by the care that the Jewish people took in the finer aspects of tznius. They treasured their modesty and respected each other’s privacy, even when they were camped in temporary quarters, while living in tents…”
The phenomenon of identifying with our enemies when we receive some measure of good from them is a well-known psychological phenomenon known as the “Stockholm Syndrome.” When a Jew identifies with and pays homage to exile forces (or in the language of this week’s parsha, “Bilam’s honey”), he digs himself deeper into exile.