When Avraham headed out to discover the mountain upon which he will slaughter his son Yitzchok, the Torah reports that he took שני נעריו — his two young men with him.

Why is it necessary to point out this seemingly tangential detail?

Rashi in both places addresses this question.

As regards Bilaam he says that it simply reveals that a prominent person should travel with two aides so that they may serve him and help each other.

Similarly, Rashi by the episode with Avraham explains its purpose is to emphasize that one may not travel without two lest one aide leave to relieve himself leaving the prominent person alone.

The question lingers as to the relevance of this lesson being taught specifically in these two scenarios.

Why is this being depicted particularly by these two 'prominent' people?

Upon more careful examination of the text there is a significant difference in the two tales.

Avraham after receiving his mission, וישכם —'woke' up early in the morning, saddling his donkey, taking his two young men with him and Yitzchok. (שמות כב ג)  

The Torah clearly indicates how Avraham initiated the taking of his two young men.

In a similar vein, Bilaam ויקם — 'arose' in the morning and saddled his she-donkey and went… (במדבר כב כא) 

It is only in the next verse where G-d's wrath flared because he was going, an angel of Hashem stood on the road to impede him, that the Torah then describes how Bilaam was riding on the she-donkey and his two men were with him. (שם שם כב)

The two young men appear suddenly without any mention of them earlier when Bilaam first set out on his journey.

Rav Eliyahu HaKohen Itamari, 17^th century Turkish scholar and Kabbalist, author of the famed sefer Shevet Mussar, takes note of this and suggests that Bilaam in his blind hatred forwent the normal protocols appropriate to his station in life, rushing towards his objective literally losing himself like a raging bull. His loyal aides though seeing him run off mindlessly catch up with him just as the angel makes its appearance stopping Bilaam in his tracks.

In stark contrast to this lunatic, Avraham Avinu proceeds towards his greatest test — despite the obvious consequence and fear that with his fulfilling G-d's command to slaughter his beloved son his life's mission of promoting G-d's benevolence will likely come to a sad conclusion — with great dignity and equanimity.

He summons two young man to accompany him, as appropriate to his stature, accepting that this moment is integral to everything he stands for — the nobility of man created in the image of his Creator.

The Chidushei HaRim points out that the word נער is an acronym for the three components that man is comprised of.

נפש עין רוח— Our physical matter, our preceptive eye — our intellect, our spirit — our neshama — soul.

Avraham 'taking' his young men symbolizes his total control of his three faculties integrating them to serve G-d in perfect harmony to His will. 

Bilaam flees from that greatness, forsaking that opportunity, driven away by his pursuit of carnal delights, possessing a stingy eye and his arrogant attitude.

The great Ohev Yisroel and Chovev Tzion, Rav A.Y. Kook writes in his Olas Reiyah on this verse that highlights Avraham's selecting two young men this remarkable thought:

He sensed the significance of this impending act of holiness. Aside from the fact his spirit did not fall within him, he mindfully did not deviate from the protocols of dignity appropriate to his nobility. Taking these two young with him who were designated to honor and serve him, thereby broadening his consciousness of the gravity of the moment, young men who joined him in his everyday life, together with his son Yitzchok, filled with burning fervor for a life infused with his deepest love.     

Earlier on the verse that describes how וישכם אברהם — And Avraham awoke on the morning of the Akeidah, Rav Kook adds: 

The serenity of a holy soul — that of a holy and steadfast father, the mighty citizen, never ceases. His sleep was not disturbed, for the absolute clarity of the 'word of G-d' infused a sense of calm. No sensation of weakness, nor laxity or depression stifled the inner stirring of his soul. A sleep of the upright which was peaceful and exhilarating passed, the time to awaken arrived with the strength of G-d that empowers man's feet like a gazelle, to run like a deer, to be strong as a lion, to do the will of the Omnipotent, may He be blessed, that supported him, so when morning arrived he naturally awoke refreshed, ready to conquer the day.

On the day Bilaam sets out to curse the Jewish nation it merely says ויקם — and he 'stood up' from his bed. This term describes his merely going from a horizontal position to a vertical one, not addressing the quality of his sleep. Likely because of his self-imposed emotional distress he couldn't sleep, twisting and turning in angst in his bed all night, never catching a wink.

One may have moments of greatness, but to be truly great is measured by the consistency of our enthusiasm and appreciation of life no matter what obstacles may seek to deter us from that inner calm that is truly and fully bonded with G-d, that defines our very essence.

באהבה,

צבי יהודה טייכמאן