Mezuzah:Marking Sacred Space

(20) and inscribe them on the doorposts of your house and on your gates—

מזזות ביתך THE DOORPOSTS OF THY HOUSE — The word is written מזזת, to indicate that it is necessary to fix only one מזוזה to a door (cf. Menachot 34a).

ובשעריך AND UPON THY GATES — the plural is used to include also the gates of courts and the gates of provinces and the gates of cities [in the requirement of mezuzah] (Yoma 11a).

וכתבתם על מזוזות ביתך ובשעריך, “you shall inscribe them on the doorposts of your house and of your gates.” This is so that you will remember the fact that the Lord your G-d is One and unique, both when you enter your house and when you leave it. Rabbi Yitzchok, in commenting on the words: “you shall affix it (some of the blood of the Passover lamb) to the two upright posts and the lintel of your house,” (Exodus 12,7) comments that from here we learn that every time the Torah uses the term מזוזות, it refers to either one of the side posts, except when the word is spelled with a second letter ו. (Talmud tractate Menachot folio 33) He views the two sideposts of the door as a simile for a human being’s two shoulders. The mezuzzah, i.e. the parchment scroll containing the text of the commandment, is to be affixed at the lower end of the upper third of that post, at shoulder height of a person of average height. It is affixed at an angle the upper part of it pointing toward the outside of the house.

על מזוזות ביתך. The word ביתך, can also be a reminder of ביאתך, “where you enter.” It will be on the right side of the person entering the house, so that it matches the right foot with which one enters one’s house first. (Compare folio 34, of the tractate Menachot quoted before.

This is the case also with the two sections of the Mezuzah, beginning respectively, "Hear, O Israel" (Deuteronomy 6:4-9) and "And it shall come to pass if ye shall hearken diligently (Deuteronomy 11:13-21). If the point of a letter is missing in these two sections, the Mezuzah may not, according to Scriptural enactment, be used. The two sections must be written perfectly. So too, a scroll of the Law, in which a single letter is missing, is unfit for use.

How is the Mezuzah^*Sections of Scripture placed on doorposts. written? Two sections of the Pentateuch, those beginning, "Hear, O Israel" (Deuteronomy 6:4) and, "And it shall come to pass" (Deuteronomy 11:13) are written in a single column on one slip of parchment. A space of half a nail's breadth is left as a margin above and below the column. If the Pentateuchal sections were written in two or three columns, the Mezuzah is fit for use. They must not however be written in the shape of a tail (broad at the top line and gradually narrowing to a point), or of a circle, or of a tent (narrow at the top and broadening to the base). A Mezuzah written in any of these forms is unfit for use. If the text was written out of order, for example, if the second section was in front of the first, it is unfit for use. If it was written on two slips of parchment, even though these were sewn together, the Mezuzah is unfit for use. A Scroll of the Law that has become worn out or phylacteries that are worn out may not be used for a Mezuzah. Nor may margins cut off from a scroll of the Law be so used; for anything dedicated to a sacred purpose may not be degraded from a higher to a lower degree of sacredness.

It is a Mitzvah (an act of piety) to separate the section beginning, "Hear, O Israel" from that beginning, "And it shall come to pass" by a "closed" space (blank of nine letters). If the division between the two sections was an "open" one (the second section beginning a new line), the Mezuzah is fit for use, as, in the Pentateuch, the second section does not immediately follow the first. Special heed should be paid to the tittles in the Mezuzah. The following are the tittles which are made in the Mezuzah.

In the first section, there are seven letters, each of which should have above it three upright lines in the shape of the letter Zain. They are the Shin and Ayin in Shema; Nun in Nafshecha; the two Zain in Mezuzoth; the two Teth in Totafoth. The second section has six letters, each of which should have above it three Zain-shaped lines. They are the Gimel in Degancha; the two Zain in Mezuzoth; the two Teth in Totafoth; the Tzadi in Ha-aretz. If the tittles were omitted or if they are more or less than those specified, the Mezuzah has not been rendered unfit for use. But if it was written without the lines having been ruled, or if the scribe paid no heed to plene or defective letters, or if he added in the text even a single letter, the Mezuzah is unfit for use.

It is a universal custom to write the word Shaddai (Almighty) on the other side of the Mezuzah, opposite the blank space between the two sections. As this word is written on the outside, the practice is unobjectionable. They, however, who write names of angels, holy names, a Biblical text or inscriptions usual on seals, within the Mezuzah, are among those who have no portion in the world to come. For these fools not only fail to fulfill the commandment but they treat an important precept that expresses the Unity of God, the love of Him, and His worship, as if it were an amulet to promote their own personal interests; for, according to their foolish minds, the Mezuzah is something that will secure for them advantage in the vanities of the world.^*A reproof to those who sell Mezuzoth to be worn as amulets !

It is a Mitzvah (act of piety) to write Al Ha-aretz (the last two words) on the last line, either at the beginning or in the middle of the line. All the scribes follow the custom of writing the Mezuzah in twenty-two lines, and (the last two words) Al Ha-aretz at the commencement of the last line. The following are the words in order, which begin each of the lines: (See the Hebrew text on the corresponding right-hand side, page 127b.)

When the Mezuzah is folded, it is rolled up from the end of the line to the beginning, so that anyone opening it is able to read it from the beginning to the end of the line. After it has been rolled up, it is placed in a cylinder of reed, wood or other material, which is attached to the doorpost with a nail; or else a cavity is hollowed out in the doorpost, into which the Mezuzah is inserted.

Before one affixes it to the doorpost, he recites the blessing, "Blessed art Thou, O Lord our God, King of the Universe, Who hast sanctified us with Thy commandments, and commanded us to affix the Mezuzah". No blessing is recited at the time when it is written, because the affixing of it constitutes the fulfillment of the precept.

If one suspended it on a staff, it is unfit, for this is not affixing it (to the doorpost). If one placed it behind the door, he has not fulfilled the precept. If he perforated the door and forced the Mezuzah into it like a nail, as a bolt is inserted in the staple-ring, it is unfit. If it was placed in a hollow of the doorpost at a depth of a hand-breadth, it is unfit. If one cut a stick, put a Mezuzah on it, attached this stick to other sticks and made of them all a doorpost, it is unfit, because the affixing of the Mezuzah preceded the erection of the doorpost.

The Mezuzah of a private dwelling is examined once every seven years; that attached to a public building twice in the Jubilee (fifty years). The object is to ascertain whether a letter has been torn away or obliterated; because owing to the Mezuzah being affixed to walls, it is liable to decay.

The fulfillment of the precept of the Mezuzah is incumbent upon all Israelites, including women and slaves (of Israelites). Children under the age of thirteen years are trained to affix the Mezuzah to their rooms. One who rents a dwelling outside the Holy Land, or lodges at an inn in the Holy Land is exempt from the obligation of affixing a Mezuzah for a period of thirty days after beginning his occupancy. But if one rents a home in the Holy Land, the duty of affixing a Mezuzah devolves immediately.

If one lets a dwelling to another person, the duty devolves upon the lessee to bring a Mezuzah and attach it, even if he has to pay for doing so, for the precept of the Mezuzah is the personal obligation of the occupant and not an obligation attaching to the structure. When he surrenders possession, he must not, on quitting the premises, remove the Mezuzah. But if the owner is a non-Israelite, the Jewish tenant, when leaving, takes it away.

There are ten conditions which must exist in a dwelling, to put the occupant under an obligation to affix a Mezuzah. If one of these is absent, he is exempt. These are as follows: The dwelling must have a superficial area of four cubits by four cubits or more; it must have two door-posts, a lintel, a roof and doors; the entrance should be ten hand-breadths high or more; it must be a secular (not a sacred) structure; it must have been erected for human occupancy, for honored use (not a lavatory), and built for permanent habitation.

A dwelling, the superficial area of which is less than four cubits by four cubits does not require a Mezuzah. If its area is equal to a square of four cubits by four cubits, even if it is circular in shape or has five angles, or, needless to add, if its length is greater than its breadth, it requires a Mezuzah, provided that it covers an area equal to a square of four cubits by four cubits.

A porch, that is a place with three walls and a roof, even though it has two uprights on the fourth side does not need a Mezuzah, the uprights serving to support the roof and not as doorposts. Thus too, a roof without walls that rests on pillars on either side, even if it presents the appearance of a dwelling is exempt from the obligation of having a Mezuzah, on account of its having no doorposts—the pillars having been erected to support the roof.

A dwelling with posts on either side (of the door), and in the place of the lintel an arch in the shape of a bow, requires a Mezuzah, provided that the posts are ten hand-breadths high or more. If they are not ten hand-breadths high, there is no such obligation, as the dwelling has no lintel.

A dwelling without a roof does not require a Mezuzah. Where part of it is covered with a roof and part uncovered, it seems to me that if the portion over the entrance is roofed, the structure requires a Mezuzah. After the doors are set up, the Mezuzah is affixed.

The Temple Mount, its chambers and courts, synagogues and houses of study which have no residences are exempt, because they are sacred. A village synagogue in which transients lodge requires a Mezuzah. So too, a city synagogue which has a dwelling house attached to it, requires a Mezuzah. None of the Temple entrances had a Mezuzah except the Gate of Nikanor, and the gate within that gate, and the entrance to the Chamber of Parhedrin, because this chamber was the High Priest's residence during his seven days of seclusion (prior to the Day of Atonement).

A hayloft, a cattle-shed, a wood store and a barn are exempted from the obligation of a Mezuzah, because of the phrase, "thy house" (in the text "thou shalt write them upon the doorposts of thy house"), which means a dwelling assigned to thy use and excludes the aforementioned and similar classes of buildings. Hence, a cattle-shed, where women stay adorning themselves, must have a Mezuzah, because it also serves as a human habitation. A lodge or porch—either rectangular or circular—leading to a garden, a garden and a sheepfold are exempt from the obligation of a Mezuzah, because they are not constructed to serve as residences. If dwellings requiring a Mezuzah open to these places, the latter must also have a Mezuzah.

Hence, entrances, whether leading to courtyards or to passages, and gates of districts or cities, must each have a Mezuzah, because dwellings which require a Mezuzah open on to them. Even where ten rooms open one to the other, each requires a Mezuzah, just as the innermost room requires it. This is the reason for the rule that a gate opening from the garden to a courtyard requires a Mezuzah.

A privy, bath-house, ritual bath-house, tannery and similar places are exempt from the obligation of a Mezuzah because they are not erected to serve as dwellings for honored use. The tabernacle for the feast of Tabernacles, and a room in a ship are exempt from the obligation of a Mezuzah because they are not made for permanent occupancy. Of two potter's booths, one leading to the other, the exterior is exempt from the obligation of a Mezuzah, because it is not permanent. Shops in market places are exempt, because they are not intended to be used as residences.

A dwelling with several doors, although only one is regularly used for coming in and going out, must have a Mezuzah affixed to each door. A small door between a dwelling (below) and the attic needs a Mezuzah. Every room in a dwelling, even a room within a room, must have a Mezuzah at the entrance of the inner chamber, of the outer chamber and of the house, for they all serve the purpose of residence and are permanent.

A door between a house of study or synagogue and a private house, if used habitually for entering and leaving, requires a Mezuzah. If a door is between two dwellings, the position of the hinge determines the side on which the Mezuzah is to be fixed. The side on which the hinge is visible is regarded as the dwelling in reference to which the position of the Mezuzah is decided.

Where is the Mezuzah to be fixed? Within the width of the doorpost, a hand-breadth from the external edge at a height of a third of the elevation of the entrance, counting from the top. If placed higher it is fit in position, provided that it is a hand-breadth lower than the lintel. It should be fixed on the right side of one entering; if placed on the left side, it is unfit for use. A house owned by partners requires a Mezuzah.

A person should pay heed to the precept of the Mezuzah; for it is an obligation perpetually binding upon all. Whenever one enters or leaves a home with the Mezuzah on the doorpost, he will be confronted with the Declaration of God's Unity, blessed be His holy name; and will remember the love due to God, and will be aroused from his slumbers and his foolish absorption in temporal vanities. He will realize that nothing endures to all eternity save knowledge of the Ruler of the Universe. This thought will immediately restore him to his right senses and he will walk in the paths of righteousness. Our ancient teachers said: He who has phylacteries on his head and arm, fringes on his garment and a Mezuzah on his door may be presumed not to sin, for he has many monitors—angels that save him from sinning, as it is said, (Psalms 34:8) "The angel of the Lord encampeth round about them that fear Him and delivereth them".