We are familiar with the words of Chazal who compare between the students of Avraham Avinu and the students of the wicked Bilaam:
 

Anyone who possesses these three qualities, he is one of the disciples of Avraham Avinu. And (anyone who possesses) three other qualities, he is a disciple of the wicked Bilaam. One who has a benevolent eye (is satisfied with what he has), a humble spirit and a low soul (distances himself from lusts) is of the students of Avraham Avinu. An evil eye (greed), a haughty spirit and a broad soul (insatiable lusts) is of the students of the wicked Bilaam. (Avot 5,19)
 

The commentators explain that we learn of Avraham's humility from what he said before HaShem: "And I am dust and ashes."
 

And the opposite of this is haughtiness.
 

Avraham Avinu, in spite of all his wealth, military power and prominence – he humbles himself before HaShem.
 

In contrast, Balak and Bilaam think that they have the power to do whatever they want.
 

Balak sends emissaries to summon Bilaam, and even when Bilaam refuses to go, Balak insists and is not willing to take "no" for an answer. 
 

Bilaam also evidently thinks he can do anything. On one hand, he takes pains to appear as if he is subservient to HaShem: "And he said to them, sleep here tonight and I will give you an answer according to what HaShem will say to me." However, he tries again: "And now, please stay here this night as well, and I will know what more HaShem will speak with me." This was the same as saying: "Maybe He will change His mind."
 

There are several parallel expressions which appear in our parsha and in parshat Shemot:

In our parsha: "And Moav feared the nation very much because they were numerous… because it is stronger than me." In parshat Shemot it is written: "Behold, the nation of B'nei Israel is numerous and stronger than us."
 

"And Moav was distressed because of B'nei Israel. In parshat Shemot, regarding the Egyptians: "And they were distressed because of B'nei Israel.
 

Balak disregards HaShem's existence: "Behold, a people has come out from Egypt" – as if they came out by their own power. However, Bilaam sets this straight: "The Lord who took them out from Egypt…"
 

Similarly, Pharaoh denied the existence of HaShem: "Who is HaShem that I should obey His voice? I do not recognize HaShem."

Bilaam journeys from Midian to Moav. On the way, his donkey starts acting strangely. What is his reaction? To strike it with a stick! He doesn't try to think of what the reason might be (this is analogous to a car which inexplicably swerves out of its lane, and the driver doesn't think of stopping to check is something is wrong with the steering system or the tires). The donkey's strange behavior occurs three times and yet Bilaam doesn't understand! Even when the donkey starts to speak – a completely unnatural phenomenon – he just argues with it! Only when HaShem opens his eyes does he finally realize his mistake and say "I have sinned." But then it is too late.
 

Stubbornness can be a good thing: when one stubbornly applies himself to understand what he is learning, or when one stubbornly resolves to improve his character, then this is positive and even praiseworthy.
 

But when one stubbornly refuses to see the truth, then the results can be disastrous.

May we merit to on one hand be aware of our abilities, and on the other hand to be humble and know who gave us all those abilities, and to use them for His service and for doing His will.
 

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