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1)

(a) What did Rav advise Rav Hamnuna with regard to his wealth? Why not stock it away for his children.

(b) What should a person do who is traveling and has no-one to accompany him?

(c) What else do we learn from the Pasuk in Mishlei ...

1. ... "Ki Livyas Chen Hem *le'Roshecha*, Anakim *le'Gargerosecha"*?
2. ... "Rif'us Te'hi *le'Sharecha*, ve'Shikuy *le'Atzmosecha"*?
3. ... "u'le'Chol Besaro Marpei"?

(d) What wonder lies in the words "u'le'Chol Besaro Marpei"?
How is Hashem different than human doctors?

(a) What do we learn from the Pasuk in Mishlei ...

1. ... "Ki Na'im Ki Sishmerem be'Vitnecha, Yichonu Yachdav Al Sefasecha"?
2. ... "Simchah le'Ish be'Ma'aneh Piv"?
3. ... "Simchah le'Ish be'Ma'aneh Piv, ve'Davar be'Ito Mah Tov"?

(b) "Ta'avas Libo Nasato Lo, va'Areshes Sefasav Bal Mana'ta Selah" (Tehilim).
What is the contradiction between the first half of the Pasuk and the second half?

(c) How does Rava resolve this?

(d) Which three words in the following three Pesukim have the same connotation, what is it, and from where do we know this?

1. "Ki Lo Le'olam Ariv, ve'Lo la'Netzach Ektzof Selah" (Yeshayah);
2. "Ka'asher Shama'nu Ken Ra'inu be'Ir Hashem Tzevo'kos ... Yechoneneha Ad Olam Selah" (Tehilim);
3. "Hashem Yimloch Le'olam Va'ed" (Sh'mos).

(a) The Pasuk writes in Mishlei "va'Anakim le'Gargerosecha".
If a person wants his Torah to last, he should be like a necklace.
What two connotations does this have?

(b) The Pasuk also writes there "Lechayav ka'Arugas ha'Bosem".
In which way should a person be like a row and like spices, if his Torah is to last?

(a) Why does the Torah (in Ki Sisa) refer to the Luchos as 'tablets of stone'?

(b) What does the Torah mean there when it writes "Charus Al ha'Luchos"?

(c) How else what might one read the word "Charus", and what would it then mean?

(d) "u'mi'Midbar Matanah" (Chukas).
Why does the Pasuk stress that the Torah was given in a desert?

(a) Rava went one Erev Yom Kipur to appease Rav Yosef for something that he had done to anger him.
Seeing as Rav Yosef was blind, how did he how that Rava had arrived?

(b) How did Rava explain the Pasuk in Chukas "u'mi'Midbar Matanah, u'mi'Matanah Nachaliel, u'mi'Nachaliel Bamos, u'mi'Bamos ha'Gay"?

(c) Is that the final stage?

(a) What does Rav Huna mean when he says that if someone behaves like a wild beast which tramples and eats, then his Torah will last?

(b) On what grounds does Rashi reject the explanation that he should eat his food without preparation (such as meat without spices)?

(c) 'Ika de'Amri Masrachas ve'Ocheles'.
What does that mean?

(d) What other reward will somene who does this, receive?

7)

(a) Why does the Pasuk in Mishlei compare Torah-learning ...

1. ... to a fig-tree?
2. ... to a female gazelle?
3. ... to a nipple?

(b) So engrossed was Rebbi Elazar in his learning, that, when he went to learn in the upper-market of Tzipori, he would forget his blanket in the lower-market. What happened once when someone came to take it?

(a) "Rochvei Asonos, Tzechoros, Yoshvei Al Midin, ve'Holchei Al Derech, Sichu" (Shoftim). "Rochvei Asonos" - refers to Talmidei-Chachamim, who travel from town to town etc.; "Tzechoros" - they illuminate the words of Torah like the sun at mid-day (from 'Tzohorayim'); "Yoshvei Al Midin" - because they judge truthfully.
What is the meaning of ...

1. ... "ve'Holchei"?
2. ... "Al Derech"?
3. ... "Sichu"?

(b) Rav Shizbi quotes Rebbi Elazar ben Azaryah, who explains that someone who amasses mountains of Torah-knowledge without revising what he has learnt, is referred to as a Ramai (a cheat, because he tricks the world into believing that he has finished Shas, and is a great Talmid-Chacham). Rav Sheshes refers to this man as a fool. The 'Remiyah Tzeido', according to him, is something quite different.
What is it?

(c) What method of learning did Rav Nachman bar Yitzchak employ in order to succeed in his learning, although most other Chachamim did not do this?

(a) Moshe Rabeinu taught Yisrael whatever he learnt in four sessions. What was the procedure?

(b) Why did Aharon sit on Moshe's left, and not on his right, despite the fact that the most important person should really sit on his Rebbe's right ?

(c) Why did they all make a point of sitting *in front of Moshe*, when he taught them?

(d) What do we learn from this procedure?

(a) Why did Klal Yisrael not all learn from Moshe simultaneously - four times?

(b) It would have been simpler for Moshe to teach Aharon four times, then Aharon his sons, Aharon's sons, the elders and the elders the rest of Klal Yisrael?
So why did they not do that?

(c) The most important person always goes to the Rebbe's right, which is why, according to Rebbi Yehudah, Aharon switched to Moshe's right following the termination of Elazar and Iysamar's Shiur from Moshe.
Why then, according to the Rabbanan, did Aharon remain where he was?

1. ... "ve'Lamdah es B'nei Yisrael" (Vayelech)?
2. ... "Simah be'Fihem"?
3. ... "ve'Eileh ha'Mishpatim Asher Tasim Lifeneihem"?

(a) Why did the Talmid of Rebbi Pereidah once have difficulty in understanding what his Rebbi was teaching him - even after four hundred times?

(b) What did Rebbi Pereidah do about it?

(c) What choice of reward was he given for his patience?

(d) What reward did he actually receive?

(a) Rebbi Avahu learned from the Pasuk in Yirmiyahu "Hatzivi Lecha Tzivyonim" what Rav Chisda learnt from the Pasuk in Vayeilech - "Simah be'Fihem".
What was it?

(b) Rebbi Elazar learnt the same thing from the Pasuk in Mishlei "Emor la'Chochmah Achosi At, *u'Moda le'Binah*". Rava interprets this Pasuk to mean 'Asei Mo'adim la'Torah'.
What does that mean?

(c) All of this ties up with the Pasuk in Nitzavim "Lo ba'Shamayim Hi, ve'Lo me'Eiver la'Yam Hi", which implies that if Torah would be there, then would be obligated to go and fetch it from there.
How else might one interpret ...

1. ... "Lo ba'Shamayim Hi"?
2. ... "Ve'Lo me'Eiver la'Yam Hi"?