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1)

(a) The Torah wrotes: "u'Chesavtam al Mezuzos Beisecha u'vi'She'arecha" (va'Eschanan). From "Beisecha" we learn that all the doors of our houses require a Mezuzah.
Which three locations (besides the gate of the house - whose definition is unclear) do we learn from "u'vi'She'arecha"?

(b) Do the gates of a town in which some of its residents are non-Jews, require a Mezuzah?

(c) Then why did the inhabitants of Mechuza not fix a Mezuzah to the archways on which the Akra de'Kubi were built?

(d) Why should they nevertheless have been obligated, and on what grounds were they in fact, exempt?

(a) How often must one examine the Mezuzos of ...

1. ... a private house?
2. ... a community house?

(b) When does a Shul require a Mezuzah, and when is it exempt?

(a) What happened to Artavin when the officer caught him fixing a Mezuzah to the gates of the upper-market of Tzipori (Some say that Artavin means a foreman)?

(b) Why was he not immune to danger because he was a Sheli'ach Mitzvah?

(c) From whom do we learn that?

(a) Rav Kahana interprets 'Mipnei she'ha'Nashim Ne'osos Bahen' to mean 'because women bathe there'.
On what grounds does Rav Yehudah disagree with him?

(b) How does *he* interpret 'Mipnei she'ha'Nashim Ne'osos Bahen'?

(c) What is their basic Machlokes?

(a) How does Rav Yehudah reconcile his opinion with the Beraisa, which obligates the fixing of a Mezuzah to a stable if it is used by women as a make-up room?

(b) Store-houses and stables too, is a Machlokes Tana'im.
How does Rav Kahana explain the Beraisa, where, after having listed a Beis ha'Merchatz among those that are Patur from Mezuzah, the Tana adds 've'she'ha'Nashim Ne'osos Bahen (which *he* interprets to mean 'bathe there')? Why is this not simply a repetition?

(c) Rav Yehudah maintains that there is no Machlokes regarding store-houses and stables, that all Tana'im agree that they are Patur.
What conclusive Kashya does the Gemara ask on him?

6)

(a) Even the Tana who obligates store-houses and stables, exempts 1. a 'Beis-Sha'ar, 2. an Achsadra and 3. a Mirpeset', from a Mezuzah. What are these, and why are they Patur?

(b) Is there any divergence of opinion regarding whether a bathroom, tannery, bathe-house and Mikveh require a Mezuzah?

(c) What is the Tana's source for exempting the Har ha'Bayis, the Lishkos and the Azaros from a Mezuzah?

(a) Rav Shmuel bar Yehudah cited a Beraisa which exempts six types of doors from Mezuzah. Which three does he add to the four (types of storehouses discussed earlier)?

(b) What is a Sha'ar ha'Madi?

(c) How does Rav Shmuel bar Yehudah explain the fact that the Tana begins with six, and then goes on to list seven?

(d) In which case will the Rabbanan agree that a Sha'ar ha'Madi is Chayav Mezuzah?

(a) Which two conditions does Rebbi Meir require before an archway can be Chayav Mezuzah?

(b) What is now the basis of the Machlokes between Rebbi Meir and the Rabbanan?

(a) We learned in a Beraisa that a Shul, a house belonging to a woman or one that belongs to two partners, is *Chayav* Mezuzah.
Why would we have thought that they are *Patur*?

(b) What do we learn from the Pasuk in Eikev "Lema'an Yirbu Yemeichem ..."?

(c) What does Rava finally learn from "Beisecha"?

(a) In another Beraisa, we learned that a Shul, a house belonging to partners or that of a woman *are* all subject to Nega'im (Tzara'as Batim). Why would we have thought that they are *not*?

(b) Seeing as they *are*, why does the Torah write "u'Va Asher *Lo ha'Bayis*"?

(c) What is the first answer to reconcile this Beraisa with another Beraisa which precludes a Shul from Nega'im?

(d) How do we then establish even the *first* Beraisa like the Rabbanan?