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1)

(a) When they asked Rebbi Shimon bar Yochai why the Man needed to fall daily, why it could not fall just once a year, he answered them with a parable.
What was the parable, and what was his answer?

(b) The second answer was purely a practical one.
What was it?

(a) Rebbi Tarfon did not initially accept Rebbi Elazar ha'Moda'i's statement regarding the height that the Man was piled on the floor of the desert. How high did Rebbi Elazar maintain it was?

(b) Given that the water of the flood rose fifteen Amos above the tallest mountain, how does he prove his statement from there - from the numbers of skylights in a door?

(c) One reason that the fifteen Amos that the water of the flood must have risen above the mountain-tops, is because otherwise, it would have meant numerous expanses of water, each one, fifteen Amos higher than the ground- level of that particular spot (a fact which is inconceivable).
What is the other reason?

(d) If not for the 'Gezeirah Shavah' of "Pesichah" "Pesichah" from the Mabul, which two Kashyos could we ask on the above Derashah?

(a) What does Isi ben Yehudah derive from the Pasuk in Tehilim "Ta'aroch Lefanai Shulchan *Neged Tzorerai*"?

(b) What does Abaye learn from the word "Kosi *Revayah*"?

(a) To what do the five Inuyin listed in our Mishnah correspond?

(b) How do we then account for the fact that the Tana actually lists *six* Inuyin?

(a) We try to prove that drinking is included in eating from Ma'aser Sheini, where the Torah speaks about *eating* the Ma'aser of corn, *wine* and oil. How do we reject that proof?

(b) Why is there no proof from the fact that the Torah speaks about spending one's Ma'aser Sheini money for wine and Sheichar (something which intoxicates) - and intoxicating wine loses its potency when it is added to Anigron?

(c) From where do we finally learn that "Sheichar" by Ma'aser Sheini means intoxicating wine, and not 'Deveilah Ke'ilis'?

6)

(a) The Gemara learned earlier that "Tirosh" means wine.
How do we eventually reconcile this with the Beraisa 'ha'Noder min ha'Tirosh, Asur be'Chol Minei Mesikah, u'Mutar be'Yayin', implying that Tirosh means other sweet things and not wine?

(b) Before arriving at that conclusion, what do we think 'Tirosh' means?

(c) And how do we then interpret the Pasuk in Zecharyah "ve'Tirosh Yenovev Besulos"?

(d) What do we then prove from the Pasuk in Hoshei'a "Zenus ve'Yayin ve'Tirosh Yikach Leiv"?

(a) Why is wine called ...

1. ... 'Yayin"?
2. ... 'Tirosh'?

(b) How does Rav Kahana explain the fact that Tirosh is spelt *without* a 'Vav', but pronounced *with* one?

(c) How does Rava explain the dual connotation of "ve'Yayin *Yesamach* Levav Enosh" (of a 'Sin' and a 'Shin')?

(d) Which two things made Rava clever?

(a) We learn that not washing and not anointing are considered an Inuy, from Daniel, who refrained from anointing himself as well as from meat, wine and 'Lechem Chamudos'.
What is 'Lechem Chamudos'?

(b) How do we know that not bathing and not anointing are considered Inuy?

(c) The Pasuk in Daniel however, mentions only anointing. We initially learn that bathing too, is considered an Inuy, from the Pasuk in Tehilim "Vatavo ka'Mayim Bekirbi u'che'Shemen be'Atzmosai".
How do we learn it from there? How do we know that "ka'Mayim Bekirbi" does not refer to drinking?

(a) The Mishnah in Shabbos learns from the above Pasuk that, with regard to Yom Kipur, we say 'Sichah ki'Shesi'ah'.
What does this mean?

(b) How does this disprove the previous source for washing?

(c) So from where do we ultimately learn that not washing too, is considered an Inuy?