In short $12
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It may seem obvious to state, but not all Sofrim provide the same quality of work and give the Mezuzahs the same level of attentions. Some do a quicker job just the bare minimum. while others hold the Mezuzahs to a higher standard to ensure its Kosher status. 

For this reason alone it is important to realize that when looking for a Sofer to check your Mezuzahs you must shop for their reputation of quality work not their price.

Being that a Sofer is being paid for their time. The cheaper the checking is more often then not an indication of a lower level of inspection, as less time is spent on each Mezuzah or someone less qualified is doing the checking, hence less cost.

I have seen unfortunately in many a Sofer Stam employing young students who are only just beginning to learn Safrus to do the checking even before they have received their Kabolah. or just eyeballing the Mezuzahs in short minute or two. (a physical impossibility) to ensure its Kosher status.

At the Sofer Center we spend 12-15 minutes per Mezuzah when checking, (not including time for rolling and putting back in the case.) 

We are not ok with your Mezuzahs just barley "passing" examination and we are highly qualified and certified.

When we check we are looking for;

• There are no missing, added or substituted letters or words.
• There are no touching or improperly spaced letters or words.
• That all the letters are written correctly,
• All the necessary crowns are there.
• Making minor repairs to faded and cracked letters or crowns.

There are times when a Mezuzah will require more work (for example if many of the letters or crowns on top of the letters are faded or cracked) and in that case we will advise if its worth to put the work into it or if its better off being replaced. in the event we agree to make the repairs we will give you a quote for the cost of the additional repairs.

In most cases we can accommodate same day checking but depending on our availability it is best to call and schedule ahead of time.

 Yes it does, however as far as a Brachah/Blessing is concerned it depends on the location of the garage. If it is adjoining or part of the house, such that one can exit the car and walk through a door into the house without leaving the garage all agree a Brachah/Blessing is recited. If however the garage is not adjoining or part of the house nor encircled by a gate that encompasses both it and the house  it is a matter of dispute and therefore a Brachah should not be recited.

The reason is to demonstrate our love for this Mitzvah.
There is a source to this custom in the Talmud regarding the conversion of the Roman Caesar’s men (Avodah Zarah 11b). Onkelos the son of Klonimus converted to Judaism. The Caesar, his uncle sent a legion of Roman soldiers to retrieve him. However, he enticed them to Judaism by quoting verses, and they converted to Judaism.The Caesar sent a new legion but this time he instructed them not to enter into conversation with his nephew. As they dragged him from his home, Onkelos saw the Mezuzah affixed to his doorpost. He placed his hand upon it to kiss it and asked them, “Do you know what this is?” The soldiers could not contain their curiosity and answered, “You tell us” Onkelos explained to them, “It is the custom of the world that the king sits in the inside of the palace, and the guards protect him from the outside. However, with G‑d, His servants are inside their homes and He protects them from the outside, as the verse says (Psalms 121:8), “G‑d will protect your departure and your arrival from now and forever. They were inspired and they too converted to Judaism. After that, the Caesar ceased sending soldiers to bring him back.
A right-handed person should use his right hand and a left-handed person should use their left hand.
It is permitted to kiss the Mezuzah even before one has washed his or her hands in the Morning since the Mezuzah is covered in a case.

I just had someone in my office, he explained to me that he has always had a hard time making sure the knot on his arm Tefillin touches the actual Tefillin box as is required.

I looked at it and realized right away that his Tefillin knot was on upside down.

That is a problem.

*Lesson* If you are having any problems with your Tefillin be sure to have a Certified Sofer/Scribe take a look at it.

Shel Yad/Hand Tefillin

The Tefillin Shel Yad is worn on the weaker arm, because there is a Limud from the posuk/verse in Parshas/(Torah portion) “Vehoyo Ki Yiviacho” which writes regarding the Shel yad that it is placed “al Yodchah”(on the arm) it is written with a seemingly extra letter hey after the chof , Chazal learn out from this  “Yad Keho” which means “the weaker arm”. So for a right-handed person it is placed on the left arm and a left handed person wears the hand Tefillin on his right arm. Someone who is ambidextrous should wear it on his left arm. Someone who writes with one hand and all his other activities with the other should consult a Rav.

The Titura of Bayis ( the base of the Tefillin) must rest on the center of the width of the biceps muscle and lean slightly toward the heart. The Shulchan Aruch and the Ramah hold that no part of it may rest and higher than the midpoint of the humerus bone -which is the bone that stretches from the shoulder to the elbow-. According to the Gra however it can go higher up, just no higher than the top edge of the biceps muscle.

The lowest point that Titura may rest is on the lower edge of the biceps muscle, if it is any lower it is as if you are not wearing Tefillin. Now some hold that 1) this is determined when the arm is bent at an approximate 90 degree angle. 2) while others hold it is when the arm is outstretched and relaxed.

You can determine its position by locating the base of the muscle with your finger and making sure that the front edge of the Titura is above it.

As a general rule:
If you can place your index and middle finger between the cleft of the arm and the front edge of the Titura when the arm is bent at an approximate ninety degree angle then it is most likely in the proper position according to the first opinion. And if you can place your pinky ring and middle fingers, then it is in the correct position according to the second opinion.
As well the knot must be touching the Box the entire time you are wearing the Tefillin.

Proper placement of Tefillin Shel Rosh

The entire Bayis Shel Rosh(Head Tefillin) must rest above the original hairline which is determined by the hair roots of each individual person. If any part rests below, it is considered that the Tefillin are not being worn. Someone who’s hairline has receded should continue to place the entire Bayis shel rosh above his original hairline. If one looks closely at his forehead he can locate his original hairline as the part of the forehead where the hair once grew looks different then the rest of the forehead. In addition the Tefillin must be centered so that the middle of the bayis will rest directly above the bridge of the nose.

The back edge of the bayis can reach until the top of the head, which is equivalent to the end of the soft spot on the baby’s head, this area can be identified by running the tip of ones finger straight upward from the front of the ear.

Placement of the knot of the Shel RoshThe majority of the knot must rest on the center of the base of the skull, and the remainder of the knot may rest just below it in the indentation on the nape. Many people mistakenly think that the proper placement of the knot is completely in this indentation. If the knot is below the bone at the base of the skull then as long as the entire knot is above the hairline it is still acceptable.

Tefillin straps tend to gradually stretch causing the bayis and knot of the Shel Rosh not to rest in their proper place, the straps of the Shel Rosh should be adjusted as necessary.