"Mah tovu ohalecha Yaakov" (Bamidbar 24:5). The tents of Yaakov have always been the source of strength of the Jewish People. Chazal teach us that the content of Bilam's blessings to the Jewish People were the opposite of his original intention. Bilam understood that the only way to destroy the Jewish People was by attacking the tents of Yaakov. What are these tents of Yaakov and how can we strengthen them thereby protecting our nation?
In Parshas Toldos we read about Yaakov as the yoshev ohalim - the dweller of tents. Chazal interpret this to be referring to the tents of Torah, particularly the beis medrash of Shem and Ever. It is these tents of Torah that serve to protect his descendants throughout the generations. When Yitzchok blesses Yaakov, he declares, "hakol kol Yaakov v'hayodayim yedei Esav - the voice is of Yaakov yet the hands belong to Esav." Chazal saw in these words a prophecy that it is only through the voice of Yaakov in the beis medrash that we overcome the threat of the "hands of Esav" - those who wish to annihilate Yaakov.
"K'nechalim nitayu - like streams spread out" (Bamidbar 24:6). Bilam continues to describe these tents as being compared to streams of water. Chazal elaborate upon this comparison by explaining that just as a stream can purify, so too can these tents of Torah purify. Furthermore, the laws of immersion in a stream, i.e. a mikva, serve as a model to how we should approach Torah study. One who does not immerse oneself entirely in a mikva remains impure; if even one hair remains outside the mikva, the entire tevila is invalid. Similarly, Torah study requires a total commitment that our entire being be immersed in our learning when we enter the tents of Yaakov. A person who immerses in a mikva yet is still holding onto the very same item that made him impure (tovel v'sheretz b'yado) has accomplished nothing. So too one who immerses in Torah and yet refuses to cast off those influences that are antithetical to Torah study will not be able to attain the purity of the tents of Yaakov.
"Ki mal'a ha'aretz da'as es Hashem kamayim layam mechasim - for the Earth will be filled of knowledge of Hashem as the waters cover the sea." Yeshayahu Hanavi speaks of a time when the world will be filled with the knowledge of Hashem as the waters fill the ocean. What is the significance of the comparison of Torah specifically to the ocean waters?
"Kol hanechalim holchim el hayam - all the streams lead to the ocean" (Koheles 1:7). Water collects in areas where the ground level is lower, and the great depths of the ocean are able to receive all the water that flows into them. So too, the knowledge of Hashem can only collect within those make themselves into a "low area", i.e. are humble. One who is constantly focusing on oneself has no receptacle for the Torah knowledge to collect in. Chazal saw this concept alluded to by the Torah's description, "lo bashomayim he - the Torah is not in heaven" (Devarim 30:12). The Torah cannot be found within those who think too highly of themselves. It was not coincidental that Moshe Rabbeinu who was the greatest talmid Chacham ever was also the most humble man who ever lived. Yeshayahu Hanavi speaks of a time in which man will humble himself, thus enabling the knowledge of Hashem to permeate the world as the water fills the ocean.
The tents of Torah which are compared to streams of water are the eternal source of strength for the Jewish People. These tents must be entered wholeheartedly, leaving behind the influences that have no place within them, and they must be entered with a spirit of humility. Only in this way can they continue to be a source of strength for our people.