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Balak 5784 - "Mah is what, mi is who"
(ב) וַיִּשָּׂ֨א בִלְעָ֜ם אֶת־עֵינָ֗יו וַיַּרְא֙ אֶת־יִשְׂרָאֵ֔ל שֹׁכֵ֖ן לִשְׁבָטָ֑יו וַתְּהִ֥י עָלָ֖יו ר֥וּחַ אֱלֹהִֽים׃ (ג) וַיִּשָּׂ֥א מְשָׁל֖וֹ וַיֹּאמַ֑ר נְאֻ֤ם בִּלְעָם֙ בְּנ֣וֹ בְעֹ֔ר וּנְאֻ֥ם הַגֶּ֖בֶר שְׁתֻ֥ם הָעָֽיִן׃ (ד) נְאֻ֕ם שֹׁמֵ֖עַ אִמְרֵי־אֵ֑ל אֲשֶׁ֨ר מַחֲזֵ֤ה שַׁדַּי֙ יֶֽחֱזֶ֔ה נֹפֵ֖ל וּגְל֥וּי עֵינָֽיִם׃ (ה) מַה־טֹּ֥בוּ אֹהָלֶ֖יךָ יַעֲקֹ֑ב מִשְׁכְּנֹתֶ֖יךָ יִשְׂרָאֵֽל׃

(2) As Balaam looked up and saw Israel encamped tribe by tribe, the spirit of God came upon him. (3) Taking up his theme, he said:

Word of Balaam son of Beor,

Word of the man whose eye is true,

(4) Word of one who hears God’s speech,

Who beholds visions from the Almighty,

Prostrate, but with eyes unveiled:

(5) How fair are your tents, O Jacob,

Your dwellings, O Israel!

כמו שיורה שם יעקב שישאר בעקב ובאחרית הכל ולא יסוף וכמו שיורה שם ישראל לשרר עם אלהים ועם אנשים:

The very name יעקב also contains such a dual meaning. On the one hand it appears to have a negative connotation, but it also symbolises עקב a heel, something at the tail end of matters, meaning after everything else has already disappeared the עקב still remains, endures. The name “Israel” that was added to Jacob’s name was justified by this thought, that its bearer had come out of a confrontation with celestial forces and had survived, had endured. If Israel could contend with celestial forces successfully, it would certainly be able to do so with terrestrial forces, i.e. עם אנשים, (Genesis 32:29).

מה טבו אהליך יעקב ברכן בלשון זה לפי שיעקב נקרא איש תם יושב אהלים.

מה טובו אוהליך יעקב, “How fair are your tents, O Jacob.” The reason that Balaam complimented the Jewish people in these terms is that Jacob had been described by the Torah as: איש תם יושב אהלים, “a quiet man, a dweller in tents.” (Genesis 25:27)

Balaam's recognition of Israel's goodness has become part of our liturgy... The Rabbis who created our liturgy recognized the power of this sentence, and so they intentionally positioned it as the opening of a daily prayer sequence that fixes the individual in the context of the community of Israel. They expand Balaam's blessing with four verse from Psalms written in the first person. In so doing, they enable each worshipper to claim a place as a member of the collective. ...
With these phrases, the Rabbis transform Balaam's God of war into a God of chesed (loving-kindness), and each Jew who utters these words becomes the prayer. ... Balaam's utterance is also incomplete, which is why our liturgy expands it—and also shifts the focus to the relationship of the individual with God.
Rabbi Sue Levi Elwell, "Contemporary Reflection" in The Torah: A Women's Commentary, eds. Rabbi Dr. Tamara Cohn Eskenazi and Rabbi Dr. Andrea L. Weiss (2008), pg. 956-957
If spring came but once a century instead of once a year, or burst forth with the sound of an earthquake and not in silence, what wonder and expectation there would be in all hearts, to be hold the miraculous change.
Henry Wadsworth Longfellow, in Day by Day - Reflections on the Themes of the Torah from Literature, Philosophy, and Religious Thought, ed. Rabbi Chaim Stern (1998), pg. 266-267
May it be Your will to remove all barriers between us, and endow us with the vision to see the good in all people, and to overlook their defects.
Chasidic prayer, edited by Rabbi Chaim Stern, in Day by Day - Reflections on the Themes of the Torah from Literature, Philosophy, and Religious Thought, ed. Rabbi Chaim Stern (1998), pg. 268