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Traditional
Congregation Phone: (314)576-5230 Fax: (314)576-1162 Rabbi Seth D Gordon |
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Halacha Messages from Rabbi Gordon |
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Checking it out at the Door “… and you shall inscribe them on the doorposts of your houses and on your gates.” (Devarim 4:9) These are the Torah words that refer to the mitzvah of mezuzah (Rambam (Maimonides) positive mitzvah #15). As we moved into our new home, affixing mezuzot took on special significance. In fact, several of our friends / congregants from New York purchased new mezuzot as gifts for our new home. As we enter a new year, symbolically entering a new door, a look at what is on our doors, the mezuzah is fitting. There is a well-known joke about a contractor who greeted his new home-owner with obvious satisfaction for a job well done. “Mr. Goldberg, you’ll be happy to know that everything is ready for you in your new home. And by the way, I put up those door decorations and got rid of all of those annoying warrantees.” The mezuzah, as you know, is not the fancy, decorative piece found in Judaica shops. While an attractive cover enhances the mezuzah, the mezuzah itself is the kosher, hand-scribed parchment (not printed and not paper) that should be inside the cover. As a decorative piece, some regard the mezuzah as, at best, a sign of Jewish identification. Others erroneously regard the mezuzah as an amulet, a sort-of good luck charm to ward off evil spirits or bad luck. The Talmud teaches that the mezuzah helps keep us from sinning – not because it has magical powers, but because as we enter and leave our homes it reminds of God. Therefore, the mezuzah is more properly understood as fulfilling a religious requirement, proclaiming our homes as dedicated to God, Torah, and Mitzvot. That is why the klaf (parchment) is a small section of Torah – the Shema, with the Torah’s injunction to love God and teach God’s teachings to the children. In fact, the mezuzah and t’fillin are cousins. T’fillin bind our arms and head (action and thinking) to God, Torah, and Mitzvah; mezuzot do so for our homes. Thus, the Rambam organizes the laws of mezuzah immediately following the laws of t’fillin. The most common error is to affix either too many or too few mezuzot. Mezuzot are required for all rooms which have entrances that fit the criteria listed below, not just for the front and back doors. On the other hand, the Rambam, following the Talmud, enumerates the several characteristics that must be present in order for a mezuzah to be required; if any one of these is missing, then a mezuzah is not necessary. The room area must be at least 36 square feet (technically 4 amot by 4 amot -- 1 amah is approximately 18 inches, so 6’ x 6’), and taller than 26 inches (10 tefachim). The room must have two doorposts and a lintel, a ceiling, and a door (this requirement, which can effect many rooms, is disputed – Tur YD 286). Finally, the room must be used for permanent, honorable living quarters. Synagogues and Jewish community centers only need mezuzot if they are also used for dwelling. The Rambam adds that even the Beit HaMikdash and the High Court in Jerusalem only had mezuzot when a dwelling was part of the edifice. Other non-dwelling areas where mezuzot are unnecessary include barns and silos, storage areas, cellars and attics (this is also an area of disagreement). Moreover, bathrooms, and other rooms which are not places of honor, and succot or rooms on a ship, which are not permanent dwellings, also do not need mezuzot. The mezuzah is affixed 1/3 from the top of the right doorpost on the outside of the room one is entering. (6:12) Prior to affixing a new mezuzah (or several), we recite the berachah “… asher kidd’shanu b’mitzvotav v’tzivanu likbo’a mezuzah.” “… Who has sanctified us through His mitzvot by commanding us to affix the mezuzah.” Often we recite a psalm or two, or a prayer, when we affix the mezuzah. Psalm 127 opens, “Unless God builds a house, its builders labor in vain.” Citing the Talmud (Yoma 11a) the Rambam teaches that individual (family) mezuzot should be checked twice in seven years; public mezuzot twice in 50 years. Unfortunately, in their zeal to encourage the observance of mitzvot, some have explained specific tragedy as a result of error or neglect. We ought not be arrogant to presuppose why tragedy befalls someone and to explain God’s ways. But we can assert that the mitzvah of mezuzah not only has divine authority as a commandment, but its visibility as symbols of a Godly home and of our commitment to our religious teachings can impact how we and our children live.
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