1) Ch. 22, v. 7: "U'ksomim b'yodom" - Rashi said that the elders of Moav had signs from the elders of Midyon to indicate if they would be successful. If Bilom would come with them after their first request he is of SUBSTANCE, "Yeish bo MAMASH." If he would push them off, he is of NO VALUE, "Ein bo TO'ELLES." When Bilom responded that they should wait the night for a response, they said that there is NO HOPE in him, "Ein bo TIKVOH." Why does Rashi use three different expressions of level of expectation from Bilom?
2) Ch. 22, v. 18: "M'lo veiso kesef v'zohov lo uchal laavore es pi Hashem" - Rashi says that from here we derive that Bilom had an unsatiable lust for money. How do we derive this from his words? Why not just say that he was strongly expressing his great dedication to follow the words of Hashem, even to the tune of foregoing tremendous financial rewards? We find a similar expression used by Rabbi Yossi ben Kismo in the mishnoh in Pirkei Ovos 6:10. He met a person during his travels who offered him a position as the spiritual leader of his community. Rabbi Yossi ben Kismo responded that he would not accept the position, even if he were given all the silver, gold, and precious stones that exist. We find no commentator disparagingly remarking that Rabbi Yossi ben Kismo lusted riches, so what is the difference between the two?
3) Ch. 22, v. 21: "Va'yokom Bilom baboker va'yachavosh es asono" - Rashi (M.R. 20:12) says that Hashem told Bilom, "Although you have arisen and saddled your donkey, Avrohom has already preceded you, as is written "Va'yashkeim Avrohom baboker va'yachavosh es chamoro" (Breishis 22:3). Why did Avrohom’s getting up early supersede Bilom's?
4) Ch. 23, v. 4: "Shivas hamiz'b'chos" - Rashi says he built seven altars to counteract the seven alters built by the Avos, four by Avrohom, one by Yitzchok and two by Yaakov. What other corresponding altar matter is indicated by the seven altars?
5) Ch. 24, v. 3: "Sh'sum Ho'ayin" The gemara tells us that Bilom was blind in one eye. Rashi on this verse and says that this is derived from the translation of "sh'sum" (removed).In a second interpretation, Rashi says it means open and we derive that he was blind from the word "h'ayin" meaning ONE eye open, not both, hence blind in the other eye. Likewise, Rashi on the mishnoh in Avodah Zoroh p. 69a D"H V'tigov, explains that "sh'sum" means open. He quotes the words of Targum "D'shapir cho'zei". Also Tosfos Gemara Niddah 31b says the same as Rashi in A.Z. 69a. In any case, we have the same conclusion. Targum has a well earned reputation of translating things in their literal sense. Since either interpretation means that one eye was blind, how can we explain his translating "sh'sum h'ayin" as who sees well?
Important Numbers
