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1)

(a) We ask on Rebbi Chelbo's testimony of Rav Huna, from a Beraisa, where Rebbi Shimon ben Elazar testified that Rebbi Meir would write Mezuzos on Duchsustus (spliced parchment, which will be explained later). Apart from the fact that he would leave a space both at the top and at the bottom of the Mezuzah, how did he describe the shape of Rebbi Meir's Mezuzos?

(b) Rebbi Shimon ben Elazar asked Rebbi Meir why he wrote his Mezuzos, Pesuchos.
What prompted him to query Rebbi Meir?

(c) What did Rebbi Meir reply?

(d) Rav Chananel Amar Rav ruled like Rebbi Shimon ben Elazar.
How do we reconcile this with Rebbi Chelbo's testimony of Rav Huna (regarding a Mezuzah being S'tumah)?

(a) What Shiur does Rav Menashya (or Rav Shmuel) bar Ya'akov give regarding the space on top and the bottom of a Mezuzah?

(b) Abaye asked Rav Yosef whether he did not agree with the previous answer (that Rav's ruling was confined to the space, but did not extend to Pesuchos).
What prompted him to ask that?

(c) To prove his point, Abaye cited a statement of Rabah ... Amar Rav, that if Eliyahu were to come and teach 'Choltzin be'Man'al, Shom'in Lo'. Based on the Minhag to perform Chalitzah with a sandal, what did he say about Chalitzah with a sandal (see Shitah Mekubetzes 3 & 4)?

(a) Rav Yosef agrees with Rabah's second statement.
How does he quote Rav regarding the first?

(b) What are the ramifications of Rabah and Rav Yosef's dispute?

(c) How does Rav Nachman bar Yitzchak amend Rebbi Shimon ben Elazar's testimony to reconcile it with Rebbi Chelbo?

(a) On what grounds does the Beraisa prohibit using Parshiyos from a worn-out Seifer-Torah or Tefilin, for a Mezuzah?

(b) What gives Tefilin more Kedushah than Mezuzos?

(c) What do we extrapolate from the above reason?

(d) How do we reject the proof from there that Mezuzah must be S'tumah, like Tefilin?

(a) According to another Beraisa, one writes Mezuzos on Duchsustus, Halachah le'Moshe mi'Sinai.
On what does one write Tefilin?

(b) What is the difference between 'K'laf' and 'Duchsustus'?

(c) In light of this distinction, how can the previous Beraisa intimate that if one was permitted to change from Kedushas Tefilin to Kedushas Mezuzah, one would be able to use the Parshiyos of worn out Tefilin for a Mezuzah?

(d) Then how will we interpret the Beraisa which rules ...

1. ... 'Shinah Pasul'?
2. ... 'Shinah ba'Zeh u'va'Zeh, Pasul'?

6)

(a) How else might we reconcile 'Shinah ba'Zeh u'va'Zeh, Pasul' with 'Ha'Moridin, Osin'?

(b) The Tana Kama in another Beraisa rules Pasul.
What does the Tana in the name of Rebbi Acha'i (or Rebbi Akiva or Rebbi Ya'akov) b'Rebbi Chanina say?

(c) What do we mean when we ask 'Ha Moridin, Osin. ve'Ha Ba'i Sirtut'? What is 'Sirtut'?

(d) Rav Minyumi bar Chilkiyah ... Amar Rav invalidates a Mezuzah which does not have Sirtut.
What does Rav Minyumi bar Chilkiyah himself say about Sirtut?

(a) We conclude that whether or not, Sirtut is necessary, is a Machlokes Tana'im.
What does Rebbi Yirmiyah quoting Rebbi, say about writing Tefilin and Mezuzos without ...

1. ... copying them from a Kasher one?
2. ... Sirtut? Why is that?

(b) What is the Halachah regarding ...

1. ... Sirtut?
2. ... writing Tefilin and Mezuzos without copying them from a Kasher one?

(a) Rav Chelbo saw Rav Huna turn a large jar upside down, place it on the floor and put a Seifer-Torah on it.
Why did he do that?

(b) What did Rabah bar bar Chanah Amar Yochanan say about this?

(c) Then why did Rebbi Elazar once slip off the couch on which he was sitting and sit on the floor (see Hagahos Radal)?

(a) Rav Yehudah Amar Shmuel invalidates a Mezuzah that is written like a letter.
What does he mean by that?

(b) When he explained that he learns this from a 'Gezeirah-Shavah' from 'Kesivah' ("u'Chesavtam") 'Kesivah', he might have been referring to the Pasuk in Beshalach (in connection with the Parshah of Amalek) "K'sov Zos Zikaron ba'Seifer" (and a Seifer, as opposed to an Igeres, is written with care).
What else might he have been referring to?

(c) On what grounds does Rav Yehudah Amar Shmuel render invalid a Mezuzah that one hangs on the door-post on a stick?

(a) We support this with a Beraisa.
What does the Tana say about doing just that, or about fixing the Mezuzah behind the door?

(b) How can we then justify Munbaz ha'Melech, who used to hang a Mezuzah on a stick in the inns that he stopped at?

(a) Where on the door-post does Rav Yehudah Amar Shmuel require the Mezuzah to be fixed? What does this come to preclude?

(b) What do we ask on this ruling?

(c) We answer by citing a statement of Rava.
What did Rava rule about the location of a Mezuzah that might have led us to believe that the further away from the house the Mezuzah is fixed, the better?

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