Changes

Jump to: navigation, search

Mezuzah

2,184 bytes added, 16:56, 24 October 2017
Which Is the Right Side?
# The criteria by which one can determine which side the mezuzah should be used are as follows:
## '''Entry''': The mezuzah should be put up on the doorpost which is to one's right upon one's entering the house. <ref> Gemara Menachot 33b, Rambam Hilchot Mezuzah 6:12, Shulchan Aruch 289:2, Taz 289:3, Levush 289:2, Aruch Hashulchan 289:5, Kitzur Shulchan Aruch 11:3, Kitzur Shulchan Aruch of Rav Mordechai Eliyahu 11:3. </ref> This criteria applies equally to the outer doors of the house to the rooms inside the house.<ref>Igrot Moshe YD 4:43:4</ref>
## '''Usage''': If the door is used equally for entry and exit then a room has two doorways if one of the two rooms that it connects is used more frequently then the mezuzah should be put up on the right side going into the room that is used more frequently.<ref>* The Levush 289:3 writes that the side rooms of a house which open to the main room which was warm in the winter should have a mezuzah going into the main room since it is used more than the side room. This rule trumps the direction of the door. This is accepted by the Shach 289:6 who comments that it is obvious. The Kitzur Shulchan Aruch 11:4, Chayei Adam 15:18, Chelkat Yakov YD 161, [http://www.yutorah.org/sidebar/lecture.cfm/788640/rabbi-hershel-schachter/the-laws-of-mezuzah/ Rav Hershel Schachter in “The Laws of Mezuzah” (min 34-42)], Igrot Moshe YD 4:43:4and Hamezuzah Vehilchoteha 11:11 agree.* The Chelkat Yakov YD 161 proves that the Mordechai is the source for the Levush. The Mordechai cited by Bet Yosef YD 289 writes that the gemara needed a doorway to resolve the question of a man's room and a woman's room next to one another because they are both equally used and open to the public. However, between a vestibule or foyer and the main room of the house that is used commonly certainly the mezuzah is placed going from the vestibule and the main room since it is used more. He writes adds that this is also true even though if the main room is also open to the public and the vestibule is open to a courtyard. * The Chelkat Yakov explains the Daat Kedoshim writes Mordechai to mean to add that even though when the mezuzah vestibule is determined based on open to a courtyard and the main room to the frequency of public people will use of the roomsvestibule more often as an exit than an entrance, nonetheless, since the main room is used more than the vestibule, we view the entrance between the vestibule and the main room as an entrance and not an exit. In this he holds is proving that the rule of majority of walking is trumped by majority of usage.* Igrot Moshe 4:43:4 writes that only rule of majority of walking trumps the rule of usage and also the rule of doorway. His logic is because generally that the direction room that is used for entry more is going to be used more frequently only an indication of which way people walk a majority of the time but if this the main factor conflicts with is the factor way people walk. He holds that the way people enter a majority of the time is an application of entry we follow that one. Hamezuzah Vehilchoteha 11:11 agreesthe deoritta halacha to put a mezuzah on the right as a person enters.</ref>## '''Majority of Walking''': If the position isn't determined by entry or by which is used more frequently it can be determined by which room people walk from one room to another; if majority of the times people enter in one direction the mezuzah is placed on the right of that direction.<ref>[http://www.yutorah.org/sidebar/lecture.cfm/788640/rabbi-hershel-schachter/the-laws-of-mezuzah/ Rav Hershel Schachter in “The Laws of Mezuzah” (min 34-42)] holds that the factor of looking at the majority of the way people walk one room to another trumps the rule of the way the door is placed. Aruch Hashulchan 289:8 agreesand Igrot Moshe YD 1:176 agree. However, Igrot Moshe 4:43:1 implies the same opinionfurther. Hamezuzah Vehilchoteha 11:12 holds that this factor is to be used after the door rule. Chelkat Yakov YD 161 agrees.</ref>
## '''Doorway''': If the position of the mezuzah cannot be determined based on which direction is used for entry or which room is used more frequently it can be determined by the door. Since the door generally swings into the room (besides the outermost door of the house) the way the door swings can be considered the way one enters the room and the mezuzah is placed on the right side entering the room.<ref>Menachot 33a, Shulchan Aruch YD 289:3, Aruch Hashulchan 289:6</ref> However, if the mezuzah is determined based on the previous factors it doesn't matter which way the door swings.<ref>Mordechai cited by Bet Yosef YD 289, Shach 289:6, Aruch Hashulchan 289:7, Igrot Moshe YD 4:43:3, Hamezuzah Vehilchoteha 11:11</ref>
## '''Doors to the Outside''': Any door that goes from a place that is exempt from mezuzah to a place that is obligated in mezuzah should have the mezuzah on the right side entering into the place that is obligated in mezuzah. The mezuzah on the front door or back door of a house is always placed on the right side going into the house since the house is obligated in mezuzah and the street isn’t. A walk-in closet which is less than 4x4 amot the mezuzah is put on the right side going from the closet into the room since the closet isn’t obligated.<ref>[http://www.yutorah.org/sidebar/lecture.cfm/788640/rabbi-hershel-schachter/the-laws-of-mezuzah/ Rav Hershel Schachter in “The Laws of Mezuzah” (min 34-42)] explained that this is the first factor by which a person determines on which side of the door the mezuzah is placed.</ref>
# Other factors include:
## '''Walking Route''': Generally, the route by which a person walks around their house should be consecutively entering one room to another creating a circuit. For example, if the door of the house leads exclusively to room A which leads to room B and on to room C then the mezuzot should be placed on the right side of the door entering the house from the outside to A to B to C. However, this rule isn't ironclad, rather the first two rules are definitive.<ref>Igrot Moshe YD 4:43:4</ref>
## '''Doubt''': If it is impossible to determine which side to put up the mezuzah based on the criteria of (1) whether the door is used more for entry or exiting, (2) which of the two rooms that the door connects is used more frequently, and (3) the door hinges because the door is used equally for entry and exiting, the two rooms are used equally and there is no door, according to some poskim there is no obligation to put up a mezuzah at all. Some poskim write that one should put up a mezuzah on both sides, but other poskim write that may not do so since it is [Bal Tosif], adding onto a mitzvah.<ref>Igrot Moshe YD 1:176 holds The Yavetz 70 held that if the direction in which the mezuzah should be put because it isna case of doubt that can't used more for entry than exiting, the rooms it connects are used equally, and there is no door, then there is obligation to put up a mezuzah at all. He quotes the Yavetz who says to put up be resolved should have a mezuzah on both posts out of doubt but he disagreessides. He also rejects The Maharam Shik YD 287 argues that this would violate the opinion prohibition of the questioner to put up adding a mezuzah on the side of his choicemitzvah, Bal Tosif. See Rav Mordechai Eliyahu's comment to Kitzur Shulchan Aruch 11* Strict:4 where he rights that if there is a doubt as to which side the mezuzah should be placed there is a safek as to what one should do. HaMezuzah Vehilchoteha 11:13 citing Mezuzat Beytecha 289:16 quoting the Chazon Ish and Minchat Yitzchak 1:9 conclude agree with the Maharam Shik. Chelkat Yakov 162 holds that it is forbidden because a rabbinic form of Bal Tosif to put up two mezuzot.* Lenient: Yabia Omer 6:2:6 cites the Binyan Tzion 100 and Rav Shlomo Kluger in Kinat Sofrim 40 who say that it isn't since one is pasul and one is kosher (Shulchan Aruch OC 34:2 and Magen Avraham 34:3). [http://www.yutorah.org/sidebar/lecture.cfm/788640/rabbi-hershel-schachter/the-laws-of-mezuzah/ Rav Hershel Schachter in “The Laws of Mezuzah” (min 34-42)] explained it was not Bal Tosif since one was only trying to be fulfill the mitzvah according to all opinions similar to wearing Rashi and Rabbenu Tam's tefillin simultaneously. See Rav Mordechai Eliyahu's comment to Kitzur Shulchan Aruch 11:4 where he rights that if there is a doubt as to which side the mezuzah should be placed there is a safek as to what one should do. * Exempt: Igrot Moshe YD 1:176 holds that if the direction in which the mezuzah should be put because it isn't used more for entry than exiting, the rooms it connects are used equally, and there is no door, then there is obligation to put up a mezuzah at all. He quotes the Yavetz who says to put up a mezuzah on both posts out of doubt but he disagrees. He also rejects the opinion of the questioner to put up a mezuzah on the side of his choice.</ref>
# The halacha that the mezuzah is placed on the right side of the door applies equally to a left handed person as well. <ref> Mordechai Halachot Ketanot 962, Bach 289:5, Shach 289:5, Levush 289:2, Chayei Adam 15:17, Kitzur Shulchan Aruch 11:3, Aruch Hashulchan 289:5, Kuntres Hamezuzah (page 102, note 22). </ref>
# The side on which the mezuzah is placed depends on the norm of the people who use the house whether they own it, live there, are obligated in mezuzah or not. It doesn't depend on which way the homeowner wants to be the main direction of entry; it solely depends on which direction is used for more for entry in practice by the people who use it.<ref>Igrot Moshe YD 4:43:2 unlike the opinion of the [http://www.hebrewbooks.org/pdfpager.aspx?req=37191&pgnum=26 Daat Kedoshim 289:11]</ref>

Navigation menu