May one leave up a pasul mezuzah until it gets switched with a kosher one?

According to a view (the Beis Aryeh 289:4) a mezuzah that got damaged while it was up and invalidated, one should keep it up until a new kosher mezuzah is affixed in its place. This is because of the rule of "kavod habrios" (honor to the creatures). That is, since it would be embarrassing to leave the doorway without a mezuzah altogether, therefore, one may keep the invalidated one up until the new one arrives. There is room to back this based on the gemarrah (Sukkah 48b) that states that when the mizbeach was chipped in the corner, the people took salt to fill in the corner so it should appear kosher, (even though that this does not validate the chipped corner of the mizbeach).
 The Mezuzos Melachim (Halacha Lemoshe 200) prefers that one should take down the invalid mezuzah even though it will not be immediately replaced. The reasoning is, this is different from the case of mizbeach since here the concern is the individual can be lax about this and not end up replacing it altogether, this is unlike the case of the mizbeach in the Beis Hamikdash where there were many to remind each other to fix the problem as soon as possible.

Having a letter in the sefer torah adds protection

Is there a concept that having a letter in a communal sefer torah adds general protection?

 The Lubavitcher Rebbe on various public gatherings[1] would quote from the end of the book of Daniel (Chapter 12:1) וּבָעֵת הַהִיא יַעֲמֹד מִיכָאֵל הַשַּׂר הַגָּדוֹל הָעֹמֵד עַל בְּנֵי עַמֶּךָ וְהָיְתָה עֵת צָרָה אֲשֶׁר לֹא נִהְיְתָה מִהְיוֹת גּוֹי עַד הָעֵת הַהִיא וּבָעֵת הַהִיא יִמָּלֵט עַמְּךָ כָּל הַנִּמְצָא כָּתוּב בַּסֵּפֶר             “At that time, the great prince Michael, who stands over your people, will arise. It will be a time of trouble, the like of which has never been since they became a nation. At that time, your people will be spared – all who are found written in the book”. The Rebbe explained that (without searching through the commentaries) the word בספר “in the book” refers to Hashem’s book, the sefer torah. The verse concludes “At that time, your people will be spared – all who are found written in the book” this refers to the ones that have a letter in the sefer torah. The Rebbe urged that everyone (men, women, children, and even newborns) should purchase their own personal letter in the sefer torah to add in the Jewish peoples overall protection.

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[1] Hisvadiyos 5742 Vol. 2 p. 622 +, ibid p. 665, ibid p. 714, ibid p. 970.

New book release: Mezuzah: Divine Protection and Blessing

With gratitude to Hashem I am happy to inform you of the release of my new book, Mezuzah: Divine Protection and Blessing, on the laws of mezuzah. Several years of work have gone into this project and I am please to share that it is the most thorough book in English of its kind. The book is designed to be user-friendly (with lots of professional pictures) while also providing extensive research and sources. I am grateful to the reputable Torah scholars from around the world who wrote the approbations included and gave a blessing that that it should be received in many homes.

Just in time for the New Year, click here to purchase a copy.

Ksiva V’chasima Tova!

Rabbi Dovid Nissan Bressman

Honoring someone else with affixing one's mezuzos

By Rabbi Dovid Nissan Bressman

Is it proper to have an honorable person who is great in Torah and mitzvos affix the mezuzos on a new house or building even though he is not the owner? Would this be against the rule of “Mitzvah bo yoter meshlucho”( i.e., it is better to do the mitzvah by oneself instead of having an agent do it)?

Having a Torah scholar affix the mezuzos is acceptable and is not considered as one lacking in “Mitzvah bo yoter meshlucho”^[1] for this is being done for the honor of the mitzvah by someone who is great in Torah. The Talmd^[2] states: “Honor is [better served] by the eminent rather than the lowly.” In fact the Talmud^[3] quotes that the Reish Geluta asked Rav Nachman to affix mezuzos on his behalf since he wanted to honor a great person in this mitzvah. However, it is proper for the owners to also physically participate in affixing some of the mezuzos themselves.^[4]

One should not delay the affixing of mezuzos after one has moved into one’s home in order to wait for an honorable person to be available to affix them.^[5]

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[1] Daas Kedoshim 289:2 and Ohr Zeruah (128) hold that the rule of “Mitzvah bo yoter meshlucho” only applies to betrothing a woman and Shabbos preparations.

[2] Sotah 13b.

[3] Menachos 33a.

[4] Daas Kedoshim 289:2 as explained by Halichos Olam (Parshah Ki Tavo Shana Sheniah 8:12) in the footnote.

[5] Chovas Hadar, Chapter 9, footnote 3.

Mezuzah that Fell to the Ground

Rabbi Dovid Nissan Bressman

Mezuzah that Fell to the Ground

Concerning a mezuzah scroll that fell to the ground from one’s hand, one authority holds that one does not fast,[1] while another authority does.[2] Other authorities write that it is proper to give tzedaka in place of fasting.[3] If, however, the mezuzah fell to the ground while it was in its case, one need not even be stringent to fast; rather, it is proper to give some tzedaka, the value of a prutah (a very small value).[4]

If a Mezuzah fell from the doorpost to the floor, one should take it as a sign that it should be checked.[5] ‌If a mezuzah falls down on Shabbos, one should pick it up and put it in a safe place[6] until after Shabbos ends. Thereafter, one should immediately reaffix it (and preferably check it first). The mezuzah should not be handled for the remainder of the Shabbos since it is considered muktzah.[7]

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[1] Lev Chayim 131.

[2] Sharei Emes as quoted by the Mezuzos Melachim (Halacha Lemoshe 201).

[3] Maharsham 2:264; Be’er Moshe 3:9.

[4] Seemingly this is no more stringent than the rule of tefillin that fell to the ground while in their protective boxes where one need not fast as rules the Magen Avraham (44:5). The Mishna Berura 40:3 bringing this Magen Avraham later quotes from the Aliah Rabbah that one should however give the value of a ‘prutah’ to tzedaka if tefillin fell while in their case. Therefore it seems that it is proper to also give tzedaka if the mezuzah fell in its case.

[5] Shavet Hakehasi 1:275.

[6] Kitzur Shulchan Aruch 85:5 (in regard to Tefillin) - one should pick it up since it is a desecration for a holy object to be on the floor.

[7] Minchas Shabbos 88:37,38- since the mezuzah fell on Shabbos it is similar to the rule of doors that fell off a house on Shabbos that are considered muktzah (Magen Avraham 308:19; Shulchan Aruch Harav 308:35).

It seems even worse if the entire case fell together with the mezuzah scroll since it is currently not fit for any use (not even to read from while it is closed), therefore it is classified as muktzah since one is not allowed to reaffix it on Shabbos.

Differing opinions:

However, see the Be’er Moshe (8:72) which differs in this matter and holds that a mezuzah is not muktzah even if it fell on Shabbos. See the next footnote.

Custom to Check Mezuzos During the Month of Elul and Every Twelve Months

Rabbi Dovid Nissan Bressman

Custom to Check Mezuzos
During the Month of Elul and Every Twelve Months

Those that are scrupulous in mitzvah observance have their tefillin and mezuzos checked once every year, during the month of Elul.[1]

According to an opinion brought in the Mechilta,[2] one should see to it that one’s tefillin and mezuzos are checked every 12 months. The Lubavitcher Rebbe would quote this Mechilta and arouse people’s attention to checking their tefillin and mezuzos periodically.[3] Therefore, according to this practice, one should check one's tefillin and mezuzos every 12 months, even if it is not specifically during the month of Elul.

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[1] Mateh Efraim 581:10; Kitzur Shulchan Aruch 128:3.

[2] Shemos 13:10.

[3] Igros Kodesh Vol. 8 (p. 198); ibid Vol. 18 (p. 359); ibid Vol. 11 (p. 248): One should check one’s mezuzos, not because there is a definite suspicion, but to follow the opinion that is brought in the Mechilta "מימים ימימה- י"ב חודש"  (from year to year- 12 months). (According to the text of the Rosh in the end of Hilchos Tefillin, the opinion that requires to check every 12 months is Beis Shamai; however, according to our text of the Mechilta and is also the text of Tosfos Menachos 43a, the opinion that requires checking every 12 months is Beis Hillel.)

The fact that the mezuzos were kosher beforehand does not contradict the need to recheck one’s mezuzos. The proof is from the need to check twice every seven years according to Jewish law. Sometimes the ink can break off or some water can get into the case and damage the parchment. When the matter is concerning health, one should be extra careful in these matters even out of doubt.

See also Sichos Kodesh 5734 Vol. 2 (p. 378): Despite that according to Jewish law mezuzos of an individual need to be checked only twice every seven years, nonetheless, when one wants extra blessings from above it is better to have them checked every year. How much more so today, that in many places there are serious concerns on the kashrus of the mezuzos. For there are many mezuzos that are invalid and forged. Many mezuzos are written on parchment that does not hold the ink well as it did in the times of the Talmud (probably referring to coated parchment).

Entering a House (or Room) that does not have a Mezuzah

By Rabbi Dovid Nissan Bressman

Entering a House (or Room)
that does not have a Mezuzah

One may not enter (or remain) in a room of one’s own home that does not have mezuzos up unless one does not have another room unless you have no choice.^[1] For example, an owner takes occupancy of a new home before receiving kosher mezuzos for affixing. Some Poskim^[2] suggest that in a pressing case, when one is unable to affix mezuzos in the meantime (i.e., on Shabbos when a mezuzah falls down when one is not allowed to reaffix the mezuzah),^[3] that one may renounce ownership of one’s house so that the obligation no longer applies.[4] This practice, however, is complicated when the room one wishes to enter in only has a Rabbinic obligation to have a mezuzah.^[5]

One may enter into someone else’s home even if there is no mezuzah on the house since the obligation is not on the visitor, but rather, on the owner.^[6]

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[1] Pischei Teshuva 285:1 quoting the Pri Megadim (Aishel Avraham Orach Chayim 38:15 quoting Korban Ha’eda Yerushalmi Megillah); Aruch Hashulchan (Yoreh Deah 285:5).  Since the Torah did not forbid one to dwell in a house that does not have mezuzos, rather we have an obligation to place them up and whenever one does not have another home with mezuzos (in the meantime) our Sages did not decree that it is forbidden to enter/dwell there – Mordechai brought in the Magen Avraham 13:8.

[2] Mikdash Me’at 285:3 gives this advice based on Shabbos 131b. The Meiri commentary to Shabbos (127b; 131b) writes that renouncing of ownership of one’s house may take place on the Shabbos as well since, by renouncing, there is no changing of ownership.

[3] If it would be affixed with nails or screws, this would be considered ‘building’ which is forbidden. Even if there is no ‘building’ involved, it would still be forbidden as explained in Mezuzos Melachim (Shalom Va’emes 16), for we are forbidden from returning it to a hole even without using nails, for perhaps one eventually could come to returning it with nails. The author also offers six additional reasons.

[4] This should preferably be done in front of three people (see Nedarim 45a following the view of R. Yehoshua Ben Levi). Tosfos and Ran also rule that Rabbinically three witnesses are necessary; the aforementioned Poskim agree that if this is not possible, even one may suffice.

[5] It seems that there is no difference between a Biblical mitzvah and a Rabbinical mitzvah, for whenever there is an obligation on the person, our Sages forbide a person to enter into a situation where they would nullify the mitzvah. However, see the Sdei Chemed (Ma’areches Mem Klal 115) which brings opinions that hold it is not forbidden at all for one to enter into a house that does not have a mezuzah (not like the opinion of the Pri Megadim (ibid). See also Gidulei Hekdesh (p. 285).

Therefore it seems in practice, that one should be stringent initially even with a room which is only Rabbinically obligated in mezuzah to not enter when one can manage otherwise. However, even in a place with a Biblical obligation of mezuzah, if it is a burden for the person to leave their home to go to another house/room until one is able to affix a missing or fallen mezuzah, there is no obligation to leave (especially since this practice of leaving a room without a mezuzah is only Rabbinical and not Biblical).        

[6] Chovas Hadar 1:5 (footnote 22) citing from Sdei Chemed (Ma’areches Mem Klal 115): This is in addition to the fact that there are Poskim that hold that it is not forbidden for one to enter a house that does not have mezuzos.

However regarding Areivus, our obligation to watch over and ensure the spiritual wellbeing of another Jew (Shavuos 39a), one should assist them in affixing mezuzos.