Mezuzot
When to Affix the Mezuza
The Torah commands us to affix a mezuza upon the doorposts of our homes. One who fails to do so is in constant violation of one or more Torah prohibitions.[1] When one moves into a home that one has purchased, the mezuzot must be affixed as soon as one moves in.[2] In fact, in some situations the mezuzot are to be affixed once one has taken legal possession of the home even if one does not intend to move in.[3] One may not live in a home which lacks mezuzot where required.[4] One who owns a hotel is not required to affix a mezuza on the doorpost of every room. In Israel, however, it is certainly a proper thing to do.[5]
According to some authorities one should delay affixing the mezuzot for thirty days when moving into a rented home in the Diaspora. If, however, the home is rented in a long-term arrangement some authorities require one to affix the mezuzot immediately, just as if one had purchased the home. One should certainly consult a rabbi on how to conduct oneself in this situation. According to all opinions, however, mezuzot must be affixed immediately upon moving into a rented home in Israel.[6]
How & Where to Affix the Mezuza
The mezuza must be fastened to the doorpost in a permanent manner. One may do so with nails or anything else which can fasten the mezuza securely in place.[7] There is an interesting dispute regarding how the mezuza should be positioned on the doorpost. According to some authorities the mezuza should be placed in an upright manner while others maintain that it should lie horizontally. Common Ashkenazi custom is to compromise between the two opinions and to affix the mezuza in a diagonal manner.[8] Sefardim generally affix the mezuza upright.[9] It should be placed somewhere in the upper two thirds of the doorpost. If the doorpost is exceptionally wide it should be placed within three and a half inches from the outer edge.[10] One should stand when affixing a mezuza.[11]
There are those who have the custom to recite the "shehecheyanu" blessing when putting up the first mezuza in a new home.[12] One who moves into a new home but lacks sufficient mezuzot for all the doorposts should not delay in affixing the mezuzot that one currently has. In such a situation the rooms which are used more frequently take priority.[13] There is a widespread practice to honor a prominent rabbi or other distinguished individual with affixing one's mezuzot.[14] Indeed, it is permissible to appoint another person to affix a mezuza on one's behalf and this individual may also recite the accompanying blessing.[15] Although one may not affix a mezuza on Shabbat,[16] some authorities permit one to re-insert a mezuza scroll which has fallen out of its case.[17] A mezuza should not be written on Chol Hamoed unless it is urgently needed.
Mezuza Cases
There are those with the custom not to use a metal or iron case for housing the mezuza scroll and to only use a case made from other materials, such as glass or plastic. This is based on the teaching that metals and iron are substances which represent warfare and death while mitzvot represent peace and long-life. As such, it is best not to use metal in the performance of mitzvot wherever possible.[18] One who has a mezuza that is too long for its case may trim off the ends of the scroll in order to fit it in.[19]
Questionable Applications
A mezuza should be placed on a garage and other relatively large storage rooms.[20] A boat does not need a mezuza.[21] It is commendable to place a mezuza on a large walk-in fridge though it is not truly required.[22] Hospitals owned by Jews, such as those in Israel, are obligated to place a mezuza on patient rooms.[23] Although technically one who is unsure which doorpost the mezuza should be affixed to may place a mezuza on both doorposts, common custom is not to do so.[24] In such a situation one is required to seek a definitive ruling as to which doorpost to place it on.[25] One need not encourage intermarried families to place a mezuza upon their doorposts though one need not object if they choose to do so on their own.[26]
Protective Properties of the Mezuza
It is taught that a mezuza provides security and protection for one's home and family.[27] Some authorities equate the protective properties of a mezuza with the blood that the Jews in Egypt placed upon their doorposts which protected them from the plague of the firstborn.[28] One who does not promptly affix mezuzot where required renders one's home vulnerable to demons and other evil spirits.[29] Many people have the custom to kiss the mezuza on their bedroom doorpost before to going to sleep each night.[30]
One should not remove the mezuzot when moving out of a home if the incoming tenants are Jewish.[31] We are taught that doing so invites harmful spirits into the home and allows them to harm both people and property that are to be found there.[32] Surely one does not want to be responsible for any harm which might befall the new tenants due to having unlawfully removed the mezuzot. Nevertheless, it is proper for the incoming tenants to reimburse the outgoing tenants for the mezuzot which are left behind,[33] though ultimately they cannot be forced to do so.[34] There are those who rule that an outgoing tenant who simply cannot afford to purchase new mezuzot may take his mezuzot along with him in order to use them in his new place of residence.[35] It is interesting to note that there is a kabbalistic teaching that one should not move into a house that has remained unoccupied for over seven years.[36] Some sources indicate that even a non-Jew may affix a mezuza to his doorposts and benefit from its protective properties should he so desire.[37]
Checking Mezuzot
One must examine one's mezuzot every three and a half years, or as the Talmud puts it, "twice in seven years".[38] The more widely known reason for this inspection is to ensure that one's mezuzot are still kosher and that they have not been worn out by age or weather.[39] The other reason is simply to ensure that one's mezuzot have not been stolen![40] Mezuzot which are exposed to harsh weather conditions should be checked more often.[41] One must check each and every mezuza in one's home even if most of them have recently been found to be kosher. This is true even if they were all purchased at the same time and written by the same scribe.[42] One must be especially careful not to accidentally render a mezuza passul –unfit- when rolling or checking it.[43]
One need not be an expert in order to perform a routine examination of a mezuza. This is because routine examinations are not for the purpose of checking whether or not the mezuza was written properly in the first place, but rather in order to ensure that none of the letters have faded or cracked.[44] A blessing is not recited when replacing a mezuza that was removed in order to be checked and replaced the same day.[45] However, if a mezuza had been off the doorpost overnight or longer, a blessing should be recited when replacing it.
One should affix replacement mezuzot while one's regular mezuzot are being checked. According to many authorities, a blessing is to be recited when affixing these temporary mezuzot.[46] One who is unable to acquire replacement mezuzot should renounce ownership of one's house for the duration of the time that the house lacks mezuzot. This is effective because there is no obligation to affix mezuzot to the doorposts of an ownerless house.[47] It is especially meritorious to check one's mezuzot in the month of Elul.[48]
[1] Menachot 44a, Chinuch 423.
[2] Mishna Berura 19:4.
[3] Aruch Hashulchan, OC 19:2.
[4] Magen Avraham 13:8; Tzitz Eliezer 13:53.
[5] Minchat Yitzchak 2:82; Chayei Halevi 2:67:2.
[6] YD 286:22.
[7] YD 289:4; Aruch Hashulchan, YD 289:15,16; Az Nidberu 3:61; Chelkat Yaakov, YD 164; Minchat Yitzchak 7:72; Yechaveh Daat 6:58.
[8] Rema, YD 289:6.
[9] YD 289:6.
[10] YD 289:2.
[11] Tehilla L'david, YD 109; Rivevot V'yovlot 3:6:6.
[12] Halichot Shlomo 23:13.
[13] Chayei Halevi 2:66:4.
[14] Based on Menachot 33a.
[15] Divrei Yatziv, YD 189, Rivevot V'yovlot 3:6:1. See also OC 432:2; Magen Avraham 432:6.
[16] Mishna Berura 313:41, 314:8; Rivevot Ephraim 2:29:10.
[17] Tzitz Eliezer 13:53. See Rivevot Ephraim 2:28:4, 2:29:10.
[18] Daat Kedoshim, Hilchot Stam 289:1; Afrakasta D'anya 99. See also Mezuzat Melachim 42b.
[19] Magen Avraham, OC 334:24; Mishna Berura 334:50; Shevut Yaakov 3:86; Maharsham 3:102.
[20] YD 286:2.
[21] Rivevot V'yovlot 3:6:2.
[22] Chayei Halevi 2:67:6.
[23] Shevet Halevi, YD 2:156. See also Avnei Nezer, YD 380.
[24] B'tzel Hachachma 4:165; Sheilat Yaavetz 1:1.
[25] Maharam Schik, YD 287.
[26] Rivevot V'yovlot 3:265.
[27] Yerushalmi, Peah 1:1; Shabbat 32b; Tur, YD 285.
[28] Divrei Yatziv, YD 191; Mechilta, Bo.
[29] Divrei Yatziv, YD 188:7.
[30] Kitzur Shela, cited in Minhag Yisrael Torah, OC 239:2.
[31] Bava Metzia 102a; Rivevot V'yovlot 3:6:3.
[32] Tosfot, Bava Metzia 101b.
[33] Rema, YD 291:2; Shevet Halevi 2:159.
[34] Beit Yosef, YD 291.
[35] Vayechi Yaakov, YD 71, Igrot Moshe, YD 4:44; Minchat Yitzchak 9:106; Yabia Omer, YD 3:18.
[36] Kav Hayashar 24. See also Yabia Omer, YD 3:6.
[37] Sheiltot of Rav Achai #145.
[38] Yoma 11a.
[39] Rambam, Hilchot Tefillin 5:9; YD 291:1.
[40] Rashi, Yoma 11a.
[41] Igrot Moshe, YD 1:183; Aruch Hashulchan, YD 291:1.
[42] Pitchei Teshuva, YD 291:1.
[43] Pitchei Teshuva, YD 291:2.
[44] Chatam Sofer, YD 283; Pitchei Teshuva, YD 291:3. See also Bnei Banim 1:8.
[45] Aruch Hashulchan, YD 289:4; Rivevot Ephraim 1:19.
[46] Har Tzvi, YD 238.
[47] Mezuzot Melachim 285:19.
[48] Mateh Ephraim, OC 581:10; Kitzur Shulchan Aruch 128:3; Yechaveh Daat 1:49.