mezuzah

Women, slaves and minors are exempt from reciting the Shema and putting on tefillin, but are obligated for tefillah, mezuzah, and Birkat Hamazon (the blessing after meals).

Regarding the seven branches of the menorah, the [absence of] one invalidates the others. Regarding the seven lamps on it, the [absence of] one invalidates the others. Regarding the two portions of Scripture in the mezuzah, the [absence of] one invalidates the other; indeed even one letter can invalidate the whole. Regarding the four portions of Scripture in the tefillin, the [absence of] one invalidates the others; indeed even one letter can invalidate the whole. Regarding the four fringes, the [absence of] one invalidates the others, since the four together form one mitzvah. Rabbi Ishmael says: the four are four separate mitzvot.

The dung bag of a bull and its muzzle, a bee shelf, and a fan are clean. The cover of a small box is susceptible to uncleanness; The cover of a clothes chest is clean. The cover of a box, the cover of a basket, a carpenter's vice, a cushion under a box or its arched cover, a reading-desk for a book, a bolt-socket, a lock-socket, a mezuzah case, a lyre case, a violin case, the block of the turban-makers, a wooden musical toy horse, the clappers of a wailing woman, a poor man's parasol, bed posts, a tefillin mould, and the mould of string makers all these are clean. This is the general rule which Rabbi Yose stated: all objects that serve as a protection to objects that a man uses, both when the latter are in use and when they are not in use, are susceptible to uncleanness; but those that serve them as a protection only when the latter are in use are clean.

The beam of a balance and a leveler that contain a receptacle for metal, carrying-stick that has a receptacle for money, a beggar's cane that has a receptacle for water, and a stick that has a receptacle for a mezuzah and for pearls are susceptible to uncleanness. About all these Rabbi Yohanan ben Zakkai said: Oy to me if I should mention them, Oy to me if I don't mention them.

MISHNAH: Women, slaves, and minors are exempt from reciting the Shema‘ and from phylacteries but are obliged for prayer, mezuzah, and Grace for food.

And for mezuzah, as it is written (Deut. 6:9): “You shall write them on the doorpost of your house and your gates.

He who makes a mezuzah for himself, says “to make a mezuzah.” For somebody else, “to make a mezuzah for his name.” When he nails it to the doorpost, he recites: “Praise to Him Who sanctified us by His commandments and commanded us to about mezuzah.” He who makes tefillin for himself, etc. For somebody else, etc. When he puts them on, he says “about the commandment of tefillin.” He who makes ẓiẓit for himself, etc. For somebody else etc. When he wraps himself in them, etc.. He who separates terumah and tithes says: “Praise to Him Who sanctified us by His commandments and commanded us to separate terumah and tithes.” For somebody else, “to separate terumah and tithes for his name.” He who slaughters must say: “Praise to You, Eternal, our God, King of the Universe, Who sanctified us by His commandments and commanded us about šeḥitah.” He who covers [the blood] says, “about covering the blood.”

He who makes a mezuzah for himself, says “to make a mezuzah.” For somebody else, “to make a mezuzah for his name.” When he nails it to the doorpost, he recites: “Praise to Him Who sanctified us by His commandments and commanded us to about mezuzah.” He who makes tefillin for himself, etc. For somebody else, etc. When he puts them on, he says “about the commandment of tefillin.” He who makes ẓiẓit for himself, etc. For somebody else etc. When he wraps himself in them, etc.. He who separates terumah and tithes says: “Praise to Him Who sanctified us by His commandments and commanded us to separate terumah and tithes.” For somebody else, “to separate terumah and tithes for his name.” He who slaughters must say: “Praise to You, Eternal, our God, King of the Universe, Who sanctified us by His commandments and commanded us about šeḥitah.” He who covers [the blood] says, “about covering the blood.”

He who makes a mezuzah for himself, says “to make a mezuzah.” For somebody else, “to make a mezuzah for his name.” When he nails it to the doorpost, he recites: “Praise to Him Who sanctified us by His commandments and commanded us to about mezuzah.” He who makes tefillin for himself, etc. For somebody else, etc. When he puts them on, he says “about the commandment of tefillin.” He who makes ẓiẓit for himself, etc. For somebody else etc. When he wraps himself in them, etc.. He who separates terumah and tithes says: “Praise to Him Who sanctified us by His commandments and commanded us to separate terumah and tithes.” For somebody else, “to separate terumah and tithes for his name.” He who slaughters must say: “Praise to You, Eternal, our God, King of the Universe, Who sanctified us by His commandments and commanded us about šeḥitah.” He who covers [the blood] says, “about covering the blood.”

He who makes a mezuzah for himself, says “to make a mezuzah.” For somebody else, “to make a mezuzah for his name.” When he nails it to the doorpost, he recites: “Praise to Him Who sanctified us by His commandments and commanded us to about mezuzah.” He who makes tefillin for himself, etc. For somebody else, etc. When he puts them on, he says “about the commandment of tefillin.” He who makes ẓiẓit for himself, etc. For somebody else etc. When he wraps himself in them, etc.. He who separates terumah and tithes says: “Praise to Him Who sanctified us by His commandments and commanded us to separate terumah and tithes.” For somebody else, “to separate terumah and tithes for his name.” He who slaughters must say: “Praise to You, Eternal, our God, King of the Universe, Who sanctified us by His commandments and commanded us about šeḥitah.” He who covers [the blood] says, “about covering the blood.”

It was stated in the name of Rebbi Meïr: There is no one in Israel who does not perform 100 commandments every day. He recites the Shema‘ and benedictions before and after, eats his bread and recitesbenedictions before and after, prays 18 benedictions three times and then he performs other commandments and recites benedictions after them. Similarly, Rebbi Meïr used to say: There is no man in Israel who is not surrounded by commandments: Tefillin on his head, tefillin on his arm, a mezuzah on his door, circumcision in his flesh, and the four ẓiẓiot of his tallit surround him. That is what David said (Ps. 119:164): I praised You sevenfold every day for Your just laws. And so it says (Ps. 34:8): The angel of the Eternal camps around those that fear Him and rescues them. When he entered the bath house, he saw himself naked. He said, woe to me that I am stripped of commandmends. When he looked at his circumcision, he started to acclaim the Holy One, praise to Him (Ps. 12:1): For the director, on the eighth, a song from David.

Artaban sent a priceless precious pearl to our holy teacher and said to him: Send me a thing of equal value. He sent him a mezuzah. He said to him: I sent you a priceless thing and you send me something worth a follis! He said to him, your possessions and mine together are not equal to it! Not only that, but you sent me something that I have to watch over and I sent you something that watches over you while you are sleeping, as it is written (Prov. 6:22): “I will make you rest when you are rambling.”

Rebbi Abin said, only if the roof is at least four [cubits] square. Just as a house does not induce ṭevel unless it is at least four [cubits] square, so the roof does not exempt unless it is at least four [cubits] square, as it is stated: A house less than four [cubits] square is free from the obligations of mezuzah and the parapet, from the obligation of eruv, does not induce ṭevel, is not counted as a connection to a town; he who makes a vow not to be in a house may sit there; one does not give it four cubits before its entrance door; it does not remain with the buyer in the Jubilee; it cannot become impure by scale disease, and its owner does not return from the army because of it.

Rebbi says, four cubits even though there are not four walls. Rebbi Simeon says, four walls even though there are not four cubits. Rebbi Jehudah says, four walls and four cubits. Similarly, Rebbi Jehudah requires it to have a mezuzah. It is reasonable that Rebbi Jehudah agrees with these rabbis, but these rabbis will not agree with Rebbi Jehudah: Even if it has four cubits and four walls it is not required to have a mezuzah and it does not create ṭevel for tithes.

Rebbi says, four cubits even though there are not four walls. Rebbi Simeon says, four walls even though there are not four cubits. Rebbi Jehudah says, four walls and four cubits. Similarly, Rebbi Jehudah requires it to have a mezuzah. It is reasonable that Rebbi Jehudah agrees with these rabbis, but these rabbis will not agree with Rebbi Jehudah: Even if it has four cubits and four walls it is not required to have a mezuzah and it does not create ṭevel for tithes.

“Wild animals and fowl in his possession: if he catches them he is not liable but if he injures them he is liable.” They said this only if it is under the control of a human. Therefore if it is not under the control of a human he is liable. Rebbi Yose said, this means that one who on the Sabbath catches an escaped bull is liable. The rabbis of Caesarea in the name of Rav Avidan: One is permitted to write a mezuzah on bird’s skin.

“All lodges which were in the Temple were not liable for mezuzah except for the Palhedrin lodge which was the abode of the High Priest for seven days every year. Rebbi Jehudah said, also this is a decree which was decreed about it.” In your gates. There are Tannaim who state, to exclude the gates of the Temple Mount and the Courtyards. There are Tannaim who state, to include. He who said to exclude, Rebbi Jehudah. He who said to include, the rabbis. Rebbi Jehudah says it correctly; what is the rabbis’ reason? In your gates, are these lodgings? Rebbi Yose ben Rebbi Abun asked, but did we not state, in your gates, to include city gates? Are these lodgings? But through them one enters lodgings, so also here through them one enters lodgings.

Huldat hammulim is liable for mezuzah. A window, four by four {cubits} wide, in which slaves sit and make wind for their masters are liable for mezuzah. Coops one on top of the other are liable for mezuzah; one steps on the doorstep below. Rebbi Yose was sorry not to have seen the coop of Rebbi Ilai which he had made according to all rabbis.

Huldat hammulim is liable for mezuzah. A window, four by four {cubits} wide, in which slaves sit and make wind for their masters are liable for mezuzah. Coops one on top of the other are liable for mezuzah; one steps on the doorstep below. Rebbi Yose was sorry not to have seen the coop of Rebbi Ilai which he had made according to all rabbis.

Huldat hammulim is liable for mezuzah. A window, four by four {cubits} wide, in which slaves sit and make wind for their masters are liable for mezuzah. Coops one on top of the other are liable for mezuzah; one steps on the doorstep below. Rebbi Yose was sorry not to have seen the coop of Rebbi Ilai which he had made according to all rabbis.

Now is a house which is very high not obligated to have a parapet, or to have a mezuzah? But a house is roofed, a sukkah is not roofed. We find that thatching is like roofing, as we have stated there, “if the thatching was three hand-breadths distant from the walls it is disqualified.” But a house is completely enclosed, a sukkah is not completely enclosed. If a porch was totally open to the public domain, do not Rebbi Ila [in the name of] Rav and Rebbi Joḥanan both say, one may carry in its entirety? What about it? Rebbi Abbahu in the name of Rebbi Joḥanan: The Torah said, in sukkot you shall dwell. Up to twenty cubits a person sits in the shade of the thatching; from twenty cubits and higher he sits in the shade of the walls. Rebbi Jonah said, that is, if you are saying, if it is put higher than twenty cubits on the walls. But if it was put lower than twenty cubits inside the walls it is qualified. Rebbi Yose said to him, in your opinion, since you are saying that it is depending on the walls, it should state that “a sukkah which is higher than twenty cubits on the walls is disqualified.” Rebbi Abba in the name of Rav, if it only holds a person’s head, most of his body, and his table. But if it holds more it is qualified. Rebbi Jacob bar Aḥa in the name of Rebbi Joshia, only if its walls do not reach up all the way, but if its walls reach up all the way it is qualified. But does not a baraita disagree? “Rebbi Jehudah said, it happened that the sukkah of Queen Helena in Lydda was higher than twenty cubits and the Sages were coming and going there and nobody was saying a word. They said to him, because she was a woman, and a woman is not obligated. He said to them, is that a proof? Did she not have seven learned sons?” Could you say that the sukkah of Queen Helena only held a person’s head, most of his body, and his table? But it must be that the walls do not reach up all the way. What Rebbi Josia said is reasonable and the baraita does not disagree, since it is the way of rich people to make their walls airy so that cool air may enter.

It was stated: Rebbi says, four cubits even though there are not four walls. Rebbi Simeon says, four walls even though there are not four cubits. Rebbi Jehudah says, four walls and four cubits. Similarly, Rebbi Jehudah requires it to have a mezuzah[even though it has neither four cubits nor four walls.] It is reasonable that Rebbi Jehudah agrees with these rabbis, but these rabbis will not agree with Rebbi Jehudah, for even if it has four cubits and four walls it is not required to have a mezuzah and it does not create ṭevel for tithes.

It was stated: Rebbi says, four cubits even though there are not four walls. Rebbi Simeon says, four walls even though there are not four cubits. Rebbi Jehudah says, four walls and four cubits. Similarly, Rebbi Jehudah requires it to have a mezuzah[even though it has neither four cubits nor four walls.] It is reasonable that Rebbi Jehudah agrees with these rabbis, but these rabbis will not agree with Rebbi Jehudah, for even if it has four cubits and four walls it is not required to have a mezuzah and it does not create ṭevel for tithes.

Rav Shesha the son of Rav Ḥananel said, one has to write ה below the knee joint of the ל, so you want to repay to the Eternal? In this way you want to repay to the Eternal? The Mezuzah. There are Tannaim who state, open; there are Tannaim who state, closed. Samuel bar Shilat in the name of Rav: Practice follows him who said open, since that is not its place. Open at the start is closed. Open at the bottom is open. Open on both sides is closed. If in error he omitted one verse, if it is two or three lines one repairs and reads from it; four one does not read from it. Rebbi Ze`ira in the name of Rav Ḥananel, the same holds for a tear. It was stated, a scroll in which there are [two or three errors on every page one fixes and reads from it. Four one does not read from it. But was it not stated, a scroll in which there are] 85 errors, as the paragraph it was when the Ark travelled, one repairs and reads from it? Rebbi Shammai said, here in a large scroll, there in a small scroll. Rebbi Ze`ira in the name of Rav Ḥananel, if he found in it one page which is whole, it saves everything. How? Whole in that there are (no) [not three] errors? Or whole that there are no four? Ḥagra the brother of Rebbi Abba bar Bina gave a Torah scroll to Rav Ḥananel who checked it. He said to him, this your Torah scroll needs prayer. At the end he found in it a page which was whole, which saved everything. How? Whole in that there are no errors? Or whole that there are no four?

Where does one put this mezuzah? Rebbi Ze`ira in the name of Samuel: one divides it into three parts and puts it at the start of the uppermost third. Rebbi Ḥelbo in the name of Rav Ḥuna: One divides the door into half, then into thirds, and puts it at the top of the lowest third. What is between them? The place of the mezuzzah is between them. Bar Tabari asked Rebbi Isaac, think of it, if it was a high gate? He said to him, he puts it at his shoulder’s height. The house of study of Rebbi Ḥanina was made so. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: the container of Rebbi’s mezuzzah was made like a bolt. If it was hung on the door, a danger and it is no meritorious deed. If he excavated the top of a stick and put it at an unbecoming place, a danger and it is no meritorious deed. Rebbi Abba in the name of Rav Jehudah: even if he (nailed) [did not nail] it. But did we not state, on condition that he nailed it? Rebbi Yose said, on condition that he dedicated {the place} for it. Those of the family Malwan did so in the wars. Samuel said, if it was put inside more than a hand-breadth it is disqualified. Rebbi Ze`ira in the name of Samuel: It is necessary that its shema` see the door. Rebbi Jeremiah in the name of Rebbi Ze`ira: So is the baraita, a doorpost serving two doors he puts it on the one he chooses. How can its shema` see the door? If a house has two doors, he puts it on the one usually used. If both were usually used he puts it in front. If both were in front he puts it on the one he chooses. A door which opens to the roof or to a garden is as if open to a wall, the words of Rebbi Yose ben Rebbi Jehudah. But the Sages are saying, it is as open to the market.

Ḥuldat hammulim is liable for mezuzah. A window, four by four {cubits} wide, in which slaves sit and make wind for their masters are liable for mezuzah. Coops one on top of the other are liable for mezuzah; one steps on the doorstep below. Rebbi Yose was sorry not to have seen the coop of Rebbi Ilai which he had made according to all rabbis.

Ḥuldat hammulim is liable for mezuzah. A window, four by four {cubits} wide, in which slaves sit and make wind for their masters are liable for mezuzah. Coops one on top of the other are liable for mezuzah; one steps on the doorstep below. Rebbi Yose was sorry not to have seen the coop of Rebbi Ilai which he had made according to all rabbis.

Ḥuldat hammulim is liable for mezuzah. A window, four by four {cubits} wide, in which slaves sit and make wind for their masters are liable for mezuzah. Coops one on top of the other are liable for mezuzah; one steps on the doorstep below. Rebbi Yose was sorry not to have seen the coop of Rebbi Ilai which he had made according to all rabbis.

HALAKHAH: “Who built a house”, not only who built; if he bought, inherited, or it was given to him as a gift, from where? The verse says, “the man,” “who is the man”. From where he who builds a barn, a cow-shed, a wood-shed, a storage facility, from where? The verse says, “who builds”. I could think that one who builds a portico, a covered walkway, and a verandah would return; the verse says “house”; the house is distinguished by the fact that it can be used as a dwelling. This excludes those items which cannot be dwellings. It also excludes a house which does not enclose four by four cubits. As it was stated: A house which does not enclose four by four cubits is free from the obligation of a parapet, or a mezuzah, or an erub. It also does not induce ṭevel for tithes and one does not give it four cubits in front of its door, and it is not counted as a connection to the town, and one who forswears any use of a house is permitted to sit in it, and it does not remain with the buyer in the Jubilee year, and it cannot become impure by disease, and its owner does not become exempt from the war because of it.

HALAKHAH: “He who leases a dwelling to another person,” etc. Rebbi Isaac ben Ḥaqula instructed that a mezuzah requires expert installation.

Rav said, Koraḥ was an Epicurean. What did he do? He went and made togas completely of blue wool. He came before Moses and asked him, does a toga made completely out of blue wool need ṣiṣit? He answered, it is an obligation since it is written: braids you shall make for yourselves. Does a house full of Torah scrolls need a mezuzah? He answered, it needs a mezuzah since it is written, you shall write them on the door-posts of your house, etc. He asked him, what is the rule for a white spot the size of a bean? He answered him, it is impure. If it spread over his entire body? He answered him, it is pure. At that moment, Koraḥ said that the Torah is not from Heaven, nor is Moses a [true] prophet, nor Aaron a High Priest. Then Moses said, Master of all worlds! If a mouth of the earth had been created during the Six Days of Creation, it is fine. Otherwise it should be created now: If the Eternal would create a Creation.

Rav said, Koraḥ was an Epicurean. What did he do? He went and made togas completely of blue wool. He came before Moses and asked him, does a toga made completely out of blue wool need ṣiṣit? He answered, it is an obligation since it is written: braids you shall make for yourselves. Does a house full of Torah scrolls need a mezuzah? He answered, it needs a mezuzah since it is written, you shall write them on the door-posts of your house, etc. He asked him, what is the rule for a white spot the size of a bean? He answered him, it is impure. If it spread over his entire body? He answered him, it is pure. At that moment, Koraḥ said that the Torah is not from Heaven, nor is Moses a [true] prophet, nor Aaron a High Priest. Then Moses said, Master of all worlds! If a mouth of the earth had been created during the Six Days of Creation, it is fine. Otherwise it should be created now: If the Eternal would create a Creation.

The Torah said, four compartments for four paragraphs. If he made five compartments for four paragraphs, he is punishable. Rebbi Abba, Rebbi Joḥanan in the name of Rebbi Hoshaia: He is punishable only if he instructs in a matter whose root is from the Torah but whose explanation is from the words of the Sopherim; for example, the carcass; for example, the crawling animal, whose root is from the words of the Torah but whose explanation is from the words of the Sopherim. Rebbi Zeˋira said, he never is punishable unless he deny and instruct in a matter whose root is from the Torah but whose explanation is from the words of the Sopherim; for example, the carcass; for example, the crawling animal, whose root is from the words of the Torah but whose explanation is from the words of the Sopherim, on condition that he simultaneously deduct in a matter which permits subtraction and addition. The face of Rav Hoshaia lit up. He told him, do I need you that you enjoy it? I do not need you, I am adding to your statement. Thirteen years he went and came before his teacher even though he did not need him. Rebbi Samuel in the name of Rebbi Zeˋura: Was it not enough for him to have paid his respects to his teacher since anybody who pays his respects to his teacher is as if he paid his respects to the Divine Presence. Rebbi Berekhiah objected, did we not state, “the body of baheret is the square area of a split cilician bean”? Rebbi Abba Mari said, one who said it is pure. Rebbi Abba bar Mamal objected, did we not state, “two paragraphs in the mezuzzah”? He told him, phylacteries and mezuzah are the same. Rav Hamnuna objected, was it not stated: The ṣiṣit must be four finger lengths for four threads? He told him, in that he diminished but did not add. Rebbi Ḥaggai objected before Rebbi Yose, was it not stated, one third for the scalded, one third for round cakes, one third for flat cakes. If he used it in thirds, one third for the scalded, one third for round cakes, one third for flat cakes? He told him, he subtracts from the scalded and adds for round cakes and flat cakes.

and from Tefillin; but they are under the obligation of Tefillah, Mezuzah and Grace after meals.

GEMARA Why are the reading of the Shema' and Tefillin different [from the others] ? Because they are commands the observance of which depends upon a certain point of time, and women are exempt from all commands of this class. Tefillah, Mezuzah and Grace after meals, being commands the observance of which does not depend upon a certain point of time, are obligatory upon women. That the reading of the Shema' [is not obligatory upon women] is self-evident, because it is a command the observance of which depends upon a certain point of time, and women are exempt from all commands of this class!

And from Tefillin. This too is evident ! Thou mightest say that since Tefillin are to be compared with Mezuzah [they should be obligatory upon women] ; therefore it informs us [they are exempt].

And Mezuzah. This is evident ! But thou mightest say that since it is to be compared with the study of Torah, [being exempt from the latter they are likewise exempt from the former] ; therefore it informs us [that women have the duty of fixing the Mezuzah].

And Mezuzah. This is evident ! But thou mightest say that since it is to be compared with the study of Torah, [being exempt from the latter they are likewise exempt from the former] ; therefore it informs us [that women have the duty of fixing the Mezuzah].

Rabin and Abbai were journeying along a road ; the ass of Rabin went in front of Abbai's, and he did not say to him, "Let the master go [first]." Abbai said [to himself], "Since this young Rabbi has come from the West, he has grown very conceited." When he reached the entrance of the Synagogue, Rabin said to him, "Let the master enter [first]." He retorted, "And up to now have I not been master !" He replied, "Thus spake R. Johanan ; We only honour a man [by making way for him] in the case of a door which has a Mezuzah."

"If there is a Mezuzah, one does ; but if there is no Mezuzah, one does not ? Then, in the case of a Synagogue or House of Study which has no Mezuzah, there also one should not honour a man [by making way for him]!" "Nay, [the meaning is,] A door which is liable to have a Mezuzah affixed."

"If there is a Mezuzah, one does ; but if there is no Mezuzah, one does not ? Then, in the case of a Synagogue or House of Study which has no Mezuzah, there also one should not honour a man [by making way for him]!" "Nay, [the meaning is,] A door which is liable to have a Mezuzah affixed."

"If there is a Mezuzah, one does ; but if there is no Mezuzah, one does not ? Then, in the case of a Synagogue or House of Study which has no Mezuzah, there also one should not honour a man [by making way for him]!" "Nay, [the meaning is,] A door which is liable to have a Mezuzah affixed."

"If there is a Mezuzah, one does ; but if there is no Mezuzah, one does not ? Then, in the case of a Synagogue or House of Study which has no Mezuzah, there also one should not honour a man [by making way for him]!" "Nay, [the meaning is,] A door which is liable to have a Mezuzah affixed."

Our Rabbis have taught : Who is an 'Am ha'ares? Whoever does not read the Shema' evening and morning — these are the words of R. Eliezer; but R. Joshua says : Whoever does not lay Tefillin. Ben 'Azzai says : Whoever has no Sisit on his garment. R. Nathan says : Whoever has no Mezuzah on his door. R. Nathan b. Joseph says : Whoever has sons and does not rear them to the study of Torah. Others declare : Even if one has studied Torah and Mishnah but has not ministered to the disciples of the wise, he is an 'Am ha'ares. Rab Huna said : The Halakah is in accord with the last mentioned.

Who is the authority for that which our Rabbis taught: ‘A house which is not four cubits square is free from the mitzvos of Mezuzah and parapet, does not contract uncleanliness from leprosy, is not irredeemable among the dwelling houses of a walled city,

Master says: ‘It is free from the obligations of Mezuzah, and parapet, does not become tamay from leprosy, is not irredeemable among the houses of a walled city, nor does one return on account [of it just being built] from the war’ What is the reason? Because the term ‘house’ occurs in all [these commandments].

R. Levi said in the name of R. Meir: Two sukkot of potters one further in than the other, the inner one is not valid as a sukkah, and is obligated to have a mezuzah while the outer one is valid as a Sukkah, and is exempt from the obligation of a mezuzah.

R. Levi said in the name of R. Meir: Two sukkot of potters one further in than the other, the inner one is not valid as a sukkah, and is obligated to have a mezuzah while the outer one is valid as a Sukkah, and is exempt from the obligation of a mezuzah.

But why should this be so? Why shouldn't the outer one be regarded as the gate-house of the inner one, and therefore be obliged to have a mezuzah? Because neither [booth] is of a permanent nature.