While there are no mitzvos in Parshas Balak, there are some very important hashkafic ideas that emerge from this parsha. One example is the belief in the coming of the Moshiach as alluded to by the passuk "Darach kochav m'Yaakov" (Bamidbar 24:17). Additionally, the Gemara (Makkos 10b) that teaches us that a person is helped to pursue the path that he desires. When Bilaam is initially invited to come and curse the Jewish people, Hashem appears to him and tells him emphatically not to go, as they are a blessed nation. Yet, when a second group of representatives from the king of Moav come and request again, Bilaam asks to go, clearly indicating his desire to curse the Jewish people despite Hashem's earlier refusal. This teaches us that every individual has the freedom of choice.
At the very end of the Torah we are taught that there never was a prophet in Israel as great as Moshe. The midrash in Bamidbar Rabbah explains that while there was no prophet as great as Moshe in Israel, among the nations of the world there was one: Bilaam. Had the nations of the world not had a prophet, they could have claimed that if they had a prophet like Moshe, they too would have been a wonderful people. Therefore, Hashem gave them Bilaam.
Bilaam, however, was a pervert and a wicked man, and used his prophetic gift negatively. Similarly, we find that after the death of Shlomo Hamelech, the kingdom was split into two: the tribes of Yehuda and Benjamin under Rechovam, and the other ten tribes under Yeravam. Despite Yeravam being appointed by Hashem, he became a great sinner and caused others to sin. This demonstrates that even those with great potential can fall due to their personal desires, as seen with Yeravam refusing to repent because he couldn't bear that Dovid would precede him in Gan Eden.
Bilaam had the gift of prophecy and could calculate the exact moment of Hashem's anger. However, instead of using his gifts positively, he intended to uproot the Jewish institutions of prayer and study.
We know that there are no extra words or even letters in the Torah. And yet in Bamidbar 22:25 we find two extra letters in the incident of Bilaam's donkey banging into "THE wall". Twice the Torah calls our attention to this special wall by specifying "el HAkir" with the declarative prefix of the letter hei. The Midrash Tanchuma teaches us that this was not just any wall but was the specific stone wall that Lavan and Yaakov set up in Parshas VaYetzei (Bereishis 31) to indicate a separation one from the other. Lavan called it by the Aramaic name Yegar Sa'Hadusa and Yakov called it by the Hebrew name Gal-Ed (these stones should bear witness to our separation). Lavan wanted his grandchildren to be assimilated, but acquiesced to the will of Hashem that Yakov's children go their separate way and this agreement was concretized at this "Stone Wall Bearing Witness". Bilaam, who according to the midrash was a reincarnation of Lavan, tried to undo the wall dividing the Jewish people from other nations, aiming to make them lose their uniqueness and commitment to Torah.
The Talmud (Megillah 14b) further explores the nature of prophecy. While most prophets had visions that required their interpretation, Moshe's prophecy was with perfect clarity ("aspaklaria hameira""). The Maharal explains that Bilaam's prophecy was also with perfect clarity, leaving no room for his personal interpretation, ensuring his negative characteristics did not influence the divine message.
This leads to a crucial lesson: each of us has the choice to use our unique characteristics and talents positively. As the Gemara (Makkos 10b) mentioned above teaches, a person is assisted from Above to pursue his desired path. We can choose to honor Hashem and His people through Torah study, mitzvot, and acts of kindness, or, Heaven forbid, go in the opposite direction. May we all be privileged to make the right decisions and utilize our special individual characteristics in a way that brings honor to Hashem.