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1)

(a) What is the significance of the Mezuzah that Rav Huna requires in connection with the skylight leading from the ground floor to the first floor? Which door is he referring to?

(b) If their are two doors, he says, two Mezuzos are required.
What is the significance of the second door?

(c) What purpose do both doors serve?

(d) What does Rav Papa extrapolate from Rav Huna with regard to a room with four doors?

(a) We ask that in fact, this ruling is obvious.
What do we answer?

(b) On what grounds does the ruling differ from the case we learned earlier (in connection with Rav Huna's Shul door), that an entrance that is rarely used is Bateil to one that is used frequently?

(c) What alternative answer do we give to the Kashya? What might 'Halach Acher ha'Ragil' come to preclude, if not the current case?

(a) What does Ameimar say about a corner door?

(b) What did he reply when Rav Ashi queried him about the fact that it only has one door-post?

(c) What did Rav Papa (or Rav Mari) find when he arrived in Shmuel's house?
What was strange about the door-posts of his house?

(d) He dismissed the suggestion that Shmuel held like Rebbi Meir.
Which Rebbi Meir?

(a) Why did Rav Papa dismiss this suggestion?

(b) What does the Beraisa learn from the Pasuk in Va'eschanan (in connection with Mezuzah) "Beischa"?

(c) How does Rabah explain this Limud? How does "Beischa" imply the right-hand side?

(d) And how does Rabah bar Ula learn this from the box that Yehoyada ha'Kohen fixed to the entrance of the Azarah?

(a) Rebbi Meir in a Beraisa requires a Mezuzah on a room with only one door-post.
What do the Chachamim say?

(b) What ...

1. ... do the Rabbanan learn from the word Mezuzos?
2. ... does Rebbi Meir learn from the repetition of the word "Mezuzos" in the second Parshah of the Sh'ma), according to Rebbi Yishmael in another Beraisa?

(c) Rebbi Akiva there maintains that this is not necessary.
What does he extrapolate from the Pasuk in Bo (in connection with the blood of the Korban Pesach) - "al ha'Mashkof ve'al Sh'tei he'Mezuzos"?

(a) What does the Beraisa learn from the 'Gezeirah-Shavah' "u'Chesavtam" (by Mezuzah) "Ve'chasav Lah" (by Get)? What would we otherwise have thought?

(b) Quoting another possible source for the 'Gezeirah-Shavah', we ask that perhaps the Mezuzah must be written directly on the door-post.
Which source?

(c) Why do we opt to learn it from Get, and not from the stones?

(d) And what do we then learn from the Pasuk in Yirmiyah "Va'yomer Lahem Baruch, mi'Piv Yikarei ... va'Ani Kosev al ha'Seifer bi'Deyo"?

(a) How can a 'Gezeirah-Shavah' change the meaning of the words "al Mezuzos" (implying directly on the door-post), Rav Acha b'rei de'Rava asked Rav Ashi?
What did he reply ...

1. ... based on the word "u'Chesavtam" followed by "al Mezuzos"?
2. ... when he asked him why we then need the 'Gezeirah-Shavah'?

(b) We ask on our Mishnah ( which rules that even one letter is Me'akev) 'P'shita'. What is Rav Yehudah Amar Rav's initial reply?

(c) However it seems, that too is obvious. So we cite another statement of Rav Yehudah Amar Rav. In which case does he render a letter Pasul even though it is written correctly?

8)

(a) Rebbi Yishmael in a Beraisa learns the four Parshiyos of Tefilin from the three times that the Torah writes "le'Totafos".
Considering that "le'Totafos" is plural, why four and not six?

(b) Rebbi Akiva maintains that this is not necessary.
How does he derive it from the word itself?

(c) What does another Beraisa learn from the Pasuk in Bo "u'le'Zikaron Bein Einecha"?

(d) What would we otherwise have thought?

(a) What will be the Din if one writes all four Parshiyos on one piece of K'laf, according to Rebbi?

(b) Rebbi nevertheless requires a space in between the Parshiyos.
How does one achieve this?

(c) The Chachamim do not consider this necessary.
How do they qualify that?

(d) The Beraisa concludes 've'Im Ein Charitzan Nikar, Pesulos'.
What does this mean?

(a) On how many pieces of parchment does are the Tefilin shel Yad written?

(b) On which condition does Rebbi Yehudah permit writing it on four pieces?

(c) How does he learn this from the Pasuk "Ve'hayah Lecha le'Os al Yadcha"?

(d) What does Rebbi Yossi say?

(a) What does Rebbi Yossi claim that Rebbi Yehudah b'Rebbi said about someone who has two pairs of Tefilin shel Rosh, but no Tefilin shel Yad?

(b) What did he mean by 'Rebbi Yehudah b'Rebbi'?

(c) Considering that it is in this very point that they argue, how did Rava explain Rebbi Yossi's statement?

(a) What did Rav Chananyah in the name of Rav say about converting Tefilin shel Yad into shel Rosh, and vice-versa?

(b) Why the difference?

(c) What creates this distinction?

(d) How do we establish Rebbi Yossi's previous statement, to reconcile it with that of Rav Chananyah in the name of Rav ...

1. ... assuming that we hold 'Hazmanah La'av Milsa Hi'?
2. ... according to those who hold 'Hazmanah Milsa Hi'?

(a) The Beraisa requires 'Kadeish' and 'Ve'hayah ki Yevi'acha' to be on the right side of the Tefilin, and 'Sh'ma' and 'Ve'hayah im Shamo'a' on the left.
How does Abaye reconcile this with the Beraisa, which says the opposite?

(b) What is the significance of the statement 've'ha'Korei, Korei ke'Sidran'? What exactly does it mean?

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