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1)

(a) Which two explanations do Rebbi Ami and Rebbi Asi offer to explain the Pasuk ...

1. ... in Mishlei "Da'agah be'Lev Ish *Yesichenah*?
2. ... in Yeshayah "ve'Nachash Afar Lachmo"?

(b) What distinction can one draw between the way a human being treats someone who has angered him and the way that Hashem, despite having to curse them, treated ...

1. ... the snake?
2. ... Cana'an?
3. ... Chavah?
4. ... the earth?

(a) Rav and Shmuel argue over the Pasuk in Beha'aloscha "Zacharnu es ha'Dagah Asher *Nochal* be'Mitzrayim *Chinam*" (concerning Yisrael's complaint about what seems to be the lack of meat). The one interprets "Nochal" in its simple sense.
To what does it then refer, and how does he then interpret "Chinam"?

(b) How does the other one derive his interpretation from "Chinam", and how does he then explain "Nochal"?

(c) And how does this latter opinion explain the Pasuk in Shir ha'Shirim "Gan Na'ul Achosi Chalah" (which describes Yisrael in Egypt as being free of immorality)?

(d) And how do those who explain "Dagah" to mean 'fish', interpret the Pasuk (written there) "va'Yishma Moshe es ha'Am *Bocheh le'Mishpechosav*"?

(a) Rebbi Ami and Rebbi Asi also argue over why, when Yisrael complained, they referred specifically to the cucumbers, melons, leeks, onions and garlic that they ate in Egypt. One says that these were the only foods whose taste the Man could not resemble.
Why is that?

(b) What does the other opinion say?

(c) The Man was as white as a pearl. Then why does the Torah describe it "ki'Z'ra Gad" ('like a coriander seed') - which is not white? Which other kind of seed is round?

(d) According to Tana'im , "Gad" is a derivative of 'Magid' (because, like a judge, it told them the Din - like in the Pasuk in Tehilim "*Magid* Devarav le'Ya'akov ... Chukav u*Mishpatav* le'Yisrael")
How did the Man act as a judge with regard to ...

1. ... whether a baby was a *ninth* month baby from a woman's first husband, or a *seventh* month baby from her second one?
2. ... whether the defendant had *stolen* a slave or *bought* him from his original owner?
3. ... whether it was *the husband* who had sent his wife away because she had committed adultery (in which case, she would lose her Kesubah), or whether it was *she* had run away of her own accord (and they were were still married in the fullest sense)?

5)

(a) How would the Man fall ...

1. ... for the Tzadikim?
2. ... for the average Jews?
3. ... for the Resha'im?

(b) In what form would the Man fall ...

1. ... for the Tzadikim?
2. ... for the average Jews?
3. ... for the Resha'im?

(c) What would fall together with the Man that required ...

1. ... grinding?
2. ... cooking?

(a) The Torah writes in Vayakhel (in connection with the donations for the Mishkan) "ve'Heim Hevi'u Eilav Od Nedavah *ba'Boker ba'Boker*".
What do we learn from "ba'Boker ba'Boker"?

(b) The Pasuk writes in Vayakhel "*ve'ha'Nesi'im* Heivi'u es Avnei ha'Shoham ... ".
How do Chazal explain this (due to the fact that the word "ve'ha'Nesi'im" is written missing a 'Yud')?

(c) "ve'Hayah Ta'amo ke'Ta'am Leshad ha'Shamen". Some explain the word "Leshad" as if the Torah had written 'Shad', others, as if it had written 'Sheid'.
What do each of these mean?

7)

(a) Why did the Man fall in the morning, but the quails at night?

(b) What do we also learn from the quails (regarding Hilchos Derech Eretz)?

(c) How do we reconcile with what we learnt earlier - that one should eat one's meals in the day?

(d) In which way were Yisrael originally like chickens, and what did Moshe institute to change that?

(a) How do we reconcile the two Pesukim in Beha'aloscha, one which says that the people died as soon as they began eating the quails, and the other, that they only died after thirty days?

(b) The Torah writes in connection with the Man "Vayishtechu Lahen Shato'ach".
What does ...

1. ... Resh Lakish mean, when he says that one should read, not "Vayishtechu", but 'Vayishchatu'?
2. ... Rebbi Yehoshua ben Korchah mean when he says that one should read, not "Shato'ach", but 'Shachot'?

(c) Based on the Pasuk in Re'ei "ve'Zavachta Ka'asher Tzivisicha" (and a Pasuk in Tehilim "Vayamter Aleihem ke'Afar She'er, u'ke'Chol Yamim Of Kanaf"), on what grounds did Rebbi's object to Rebbi Yehoshua ben Korcha's explanation?

(d) So how does Rebbi explain the word "Shato'ach"?

(a) Why is the Man described sometimes as 'bread', sometimes as 'oil' and sometimes as honey'?

(b) Why is "S'lav" (quails) written with a 'Shin' - 'Sh'lav', but pronounced with a 'Sin' (as if it was written with a 'Samech') - 'S'lav'?

(c) There are four kinds of S'lav: Shichli, Kivli, Pisyuni and S'lav. If the best is Shichli, which is the worst?

(d) What happened when ...

1. ... the S'lav was placed in a hot oven
2. ... after roasting, it was placed on top of thirteen loaves?

(a) Every day, Rav Yehudah used to miraculously find quails among his wine- barrels.
Where would Rav Chisda find them?

(b) Rava's resident-gardener would bring him quails from the marshes each day.
How did Rava interpret the Pasuk in Chavakuk that a child quoted "Shama'ti va'Tirgaz Bitni", on the day that he did not receive his quails?

(c) How do we reconcile the two Pesukim, one of which implies that a layer of dew covered the Man, the other, that it covered the sand (underneath the Man)?

(d) The Man is described as "Dak *Mechuspas*". Resh Lakish explains this as an acronym, whilst Rebbi Yochanan explains it according to its numerical value (248).
What is the ...

1. ... acronym of Mechuspas?
2. ... significance of the of the numerical value?

(a) Rebbi Akiva explained the Pasuk in Tehilim "*Lechem Abirim* Achal Ish" to mean that the Man was the food that the angels eat.
What objection does Rebbi Yishmael raise to this explanation? How does *he explain "Lechem Abirim"?

(b) Although the Man became absorbed in the limbs, the Torah nevertheless found it necessary to issue the command of owning a peg, in order to dig a hole and cover up one's feces, says Rebbi Yishmael, because of the food that Yisrael would buy from visiting merchants whom they encountered along the way.
What is Rebbi Elazar ben Perata's objection to that explanation?

(c) Then how does Rebbi Elazar ben Perata explain the need for a peg in the desert?

(d) Where did they used to relieve themselves in the desert (after they sinned)? Why was that?

(a) What was Yisrael's complaint about the Man?

(b) "Lechem Abirim *Achal Ish*".
To whom does "Ish" refer?

(c) Why not to Moshe, who was also referred to as "ha'Ish Moshe"?