Heaps of birds

Regarding the quail that HaShem sent to the encampment of Bnei Yisroel, it says that the one who collected the smallest number of the quails collected 10 heaps (11:32). How is this number arrived at?

I heard an explanation this morning in the name of the Gra. We know from a variety of sources (e.g., Brachos 54b) that the size of the camp of Bnei Yisroel in the desert was 3 parsa'os by 3 parsa'os, approximately 12 km (7 mi) in each direction. Hence, the furthest that a person could be from an edge of the camp, where the birds fell (as per 11:31), was 1.5 parsa'os. The average foot speed of a person is 1 mil every 18 minutes, or 1 parsah in 72 minutes. 11:32 states that Bnei Yisroel gathered the quail "all that day and all that night and all of the next day". In 36 hours, a person could travel 30 parsa'os, which is the equivalent of 10 round trips to and from the edge of the camp for a person who lived as far away from an edge as possible.

Boshes - Bava Kamma 83b

The Mishnah on Bava Kamma 83b states that the compensatory payment for embarrassing someone is dependent on the embarrassor and the embarrassee. The mefarshim (Rashi and others) explain that if a "light" person embarrasses someone, the embarrassment is greater than it would be if a great person were to cause the embarrassment.

If this is the case, how can we understand the kal va-chomer at the end of P' Beha'alos'cha by Miriam (12:14): "If her father had spit in her face, would she not be embarrassed for 7 days? How much more so should she seclude herself in embarrassment for 7 days being that God Himself displayed his rebuke towards her!"? Being that even the great tzaddik Amrom would be an adam kal relative to HaShem, how can we say that Miriam should be more embarrassed by God's rebuke than by her father's rebuke? (I don't see a difference between busha and k'lima as described in the passuk)

Perhaps I'm misunderstanding the reason for the distinction for the difference between an adam kal and an adam gadol, as it seems counterintuitive. I don't see how it would be more embarrassing to be slapped by a vagrant on the street than to be slapped by one's rebbe.

Women, N'shika, and Prophecy

Daf Notes on Moed Katan 28 quoted the ma'amar which states that Miriam, like her brothers, also died through n'shika, which is usually alluded to in the Torah by the code words "al pi HaShem". In a comment there, I noted that this implies that HaShem has a tzad zachrus, and asked for clarification on this idea.

Ben, one of the ba'alei hablog, connected n'shikah to prophecy. I had never thought of making this connection before, but it seems to be a very logical understanding of death by n'shika, especially in light of a literal reading of the passuk, to say that it is a form of death that occurs when one is in the throes of prophecy, the greatest high that a physical human being is capable of (which makes the jump to absolute spirituality at the sh'as misa less jarring). He quoted a medrash* which says that HaShem never appeared to a woman, and even when He did, it was only through a pretense, as such would otherwise not be dignified. This seems, though, to turn back to my question of why HaShem is considered to have a tzad zachrus that would make an intimate interaction with a female undignified.

In a later comment there, I suggested:

I suppose that each individual difference between men and women can be understood in terms of one side or the other having some addition which the other lacks or having some deficiency which the other does not have. This being the case, one can, indeed, say (k'v'yachol) that HaShem combines everything that one side has and that the other doesn't - and in this sense, He would have a tzad zachrus. I don't know how to connect this directly to n'shika though.

Upon further thought, the answer would seem to lie in something regarding the merging of the whole and the deficient or the positive and the negative, but my grounding in the equivalent kabbalistic concepts is non-existent.
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* Regarding the medrash itself, I'm not sure how to square it with the ma'amar Chazal that there were 7 prophetesses, especially Chuldah, who seems to be a regular intermediary with HaShem a la Yirmiyahu and Tzefaniah. Perhaps her prophecy was conducted in a different way through a second intermediary (maybe akin to that of Zechariah ben Berechiah?). Or perhaps the medrash is referring to envisioning HaShem through an aspaklaria ha-me'ira, in which case being that Moshe was male, the statement is automatically true. (One could perhaps bring up as a counterpoint the
medrash that says that the vision of a shifchah by kri'as yam suf (to connect it to inyana d'yuma) was greater than that of Yechezkel, but perhaps a public vision is different - or perhaps this is a different sort of vision altogether.)