There is no doubt that we are living in the era of the עיקבתא דמשיחא — 'Heels of Mashiach'.

Ironically, although a belief in the coming of Mashiach is one of the 'Thirteen Principles of Faith' that define us as Jews, nevertheless there is no direct mention of his eventual coming in Torah.

Maimonides avers that the first allusion to the notion of Mashiach and our ultimate redemption through his agency, is within the last of the four series of prophecies expressed by Bilaam.

I shall see him, but not now, I shall look at him, but it is not near. A כוכב — star has issued from Yaakov and a שבט — scepter-bearer has risen from Israel, and he shall pierce the nobles of Moav and undermine all the children of Sheis.

Moshiach is the 'star' that will succeed in inspiring 'all the children of Sheis' — the entire world who, post-deluge, all descend from this son of Adam through his descendant Noach, defeating our enemies and turning the world to united devotion to G-d.

What is even more intriguing is the association of Bilaam, specifically, being the one to convey this notion.

In Pirkei D'Rebbe Eliezer (31) it reveals that the donkey that Avraham hitched up for his journey to the Akeidah, as well as the donkey that transported Moshe and his family for his return to Egypt to redeem the Jewish nation, was the child of this she-donkey Bilaam saddled up for his mission to curse the Jews. It adds that it is this same donkey that will be ridden upon by Mashiach as he comes to reveal himself to his people.

Further deepening the plot is the fact that Balak, the king of Moav, the nation from whom the 'Mother of Royalty' — Rus, descended from, is the one mobilizing Bilaam to destroy the Jewish nation.

It may all simply represent G-d's genius in displaying how the vehicles intended for the destruction of the Jews were the very instruments that would bring about the joyous outcome of their eternal survival.

But perhaps within this irony lays a vital charge to each one of us in how we may be instrumental in bringing the Mashiach.

Why were Balak and Bilaam so threatened by us?

Of all the metaphors to describe this future savior king, why a star?

The Holy Maharal suggests the following. (נצח ישראל פרק ס)

Firstly, a star symbolizes a realm so foreign and different from us. The world as we know it will not simply improve with his arrival, it will be a paradigm shift in our thinking and striving for new and attainable opportunities of spiritual achievement. It is in the same spirit that Avraham was told his children will increase like the stars in heaven, not merely quantitatively, but in their experiencing levels of connection to G-d unimaginable within those anchored to this lower world.

Secondly, just as stars and other heavenly bodies exhibit powerful influence on the entire solar system, with even the slightest deviance causing ripple effects, so too will the Mashiach impact the cosmos.

Finally, a comet is also referred to as a כוכב. Like a comet that is powerful and swift, so too when his time comes it will be equally so.

Most people are happy 'not to disturb the universe'. 'Let me live my life without great challenges no matter how worthy they may be.

This was the legacy of Balak and Bilaam. "Who needs high spiritual aspirations and challenges?", they exasperated.

Rav Eliezer Kashtiel, a popular Rav and Rosh HaYeshiva, in the town of Eli and its renowned Bnai David Yeshiva, makes a poignant observation. (סימן לבנים)

In Bilaam's first 'rodeo' as he sets out on his 'thrashing' steed, as she deviated from his intended course, he 'struck the she-donkey to turn it back on the road'.

Bilaam can only accept the familiar and known path. Unwilling to upset his applecart and discover greatness, he reacts frustratingly.

In his second attempt, Bilaam was blocked by an unseen, to him, angel. The she-donkey who saw the angel, veered aside 'and it pressed Bilaam's leg against the wall — and he continued to strike it.' 

Our legs denote our 'movement' in life in general. Sometimes life throws painful obstacles in our way, we must adjust to new options and routes, and yet we stubbornly keep hoping to go on 'old paths'.

Lastly, 'the angel of G-d went further and stood in a narrow place, where there was no room to turn right or left', with the she-donkey now crouched beneath Bilaam.

One cannot escape the inevitable. There will come a time, despite all our resistance to change, when we will come to a dead end and must face the music.

Living our lives with this heightened consciousness — that we must rise to 'stars', striving for greatness; that we must be open to not stagnate, recalibrating our goals, happily, without frustration, knowing a 'pot of gold' awaits us at the final destination; that we must accept graciously the difficulties with an awareness it is all heading to a glorious conclusion — is living with Mashiach even in the present, not just in the future. 

If only Balak, the king of Moav — a nation from whom the Mashiach would generate, and Bilaam — a man who saw from 'afar' the glory of our destiny, would have appreciated the sparks of greatness within themselves, they would have had a much happier ending.

May we open our eyes and see the opportunities afforded to us.

May we shake off our complacency, fearing not the detours and challenges in life that are placed there to steer us in new and exciting directions.

May never forget we are inevitably destined for greatness; we have no choice.

The only choice we have is to swiftly and powerfully fly like a meteor to our goals, bringing Moshiach now!

באהבה,

צבי יהודה טייכמאן