On the other hand, the sages interpreted the verse, “He who rebukes a man shall in the end find more favor than he who flatters with the tongue” as a comparison between Moses, who rebukes the people, but leads them on a straight and good path, and Balaam, who blesses them but ultimately causes them to sin in the severe transgression of Ba’al Peor.
In the deep writings of the Chasidic tradition, it is explained that Balaam attempts to lead Israel through the following psychological process:
The main message of Balaam's blessings is that Israel is connected to the Holy Blessed One in such a deep and essential way that no sin or fall can sever them from Him. Of course, this is true, but the danger is evident: if one emphasizes the goodness at the root and the irrelevance of sin to this depth, one may lose sensitivity and caution against sinning and actually fail. This was indeed Balaam's hidden intention, and thus he caused Israel to sin with the daughters of Midian at Shittim.
Even in our personal reality, the blurring of weaknesses while emphasizing the deep good points can legitimize the existence of these weaknesses and block the process of rectification and repentance regarding them. Thus, Rabbi Nathan of Breslov states that awareness of our good points is like the red heifer, which purifies the impure (those who are in despair and have fallen) but can defile the pure (those who avoid awareness of their shortcomings).
“Consider Yourself [as if you are] Wicked”
In a normal state—when one is not on the verge of despair—there is a need to develop the ability to face weaknesses rather than hide them. Specifically, the awareness that I must not deceive myself into thinking I am a tzaddik (righteous person) liberates me from much of the pointless effort of trying to hide my weaknesses from myself and others. This is explained at length in the Tanya, where the guidance of the sages, “Even if the entire world tells you that you are righteous, consider yourself as wicked” leads one to tranquility and joy, rather than depression and despair as it might seem at first glance.
These principles are true first and foremost in the way each individual relates to himself or herself; it is also true with regard to the relationships between parents and children, and educators and students. Together with love, closeness, and connection, one must learn how to confront a child with his shortcomings and encourage him to progress on a path of genuine correction and advancement. Similarly, in counseling and therapy relationships, it is not enough to provide empathy, unconditional acceptance, and emotional support; it is also necessary to awaken in the individual an awareness of his deficiencies and weaknesses, and the responsibility to advance and engage in self-improvement.
“God Transformed the Curse into a Blessing For You”
Ultimately, it is important to remember the main point. Before and after a person's great efforts and extensive struggles in the realm of free choice, the deep root and inherent connection of the Jew with God cannot truly be severed.
Since Balaam's words were written in the Torah, they are absolute truth. After we make our own efforts towards correction and repentance, it becomes clear that God Himself is always with us everywhere, even in our greatest falls and in our efforts to rise from them. At every moment, He is connected to us with infinite compassion.
