Mezuzah
Template:Short description Template:Italic title Template:Infobox Halacha
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A mezuzah (Template:Langx "doorpost"; plural: Template:Script/Hebrew mezuzot) is a piece of parchment inscribed with specific Hebrew verses from the Torah, which Jews affix in a small case to the doorposts of their homes.<ref name="overview">Template:Cite web</ref> These verses are the Biblical passages in which the use of a mezuzah is commanded (Template:Bibleverse and Template:Bibleverse-nb); they also form part of the Shema prayer.
According to traditional Jewish law, a mezuzah must be placed on every post-and-lintel entrance to a residence, courtyard, or city.<ref>Shulchan Aruch, Yoreh Deah 286ff.</ref> Since the time of Meir of Rothenburg (Template:Circa), religious Jews have increasingly also placed mezuzot on the entrances to non-residential buildings such as synagogues and offices, and on each internal doorway of the home or building, with the exception of bathrooms (where the name of God is forbidden) and small closets.<ref>Shu"T Maharam #108</ref>
The klaf is prepared by a qualified scribe ("sofer stamTemplate:-") who has undergone training, both in studying the relevant religious laws, and in the more practical parts—i.e., carving the quill and practising writing. The verses are written in indelible black ink with a special quill pen made either from a feather or, now quite rare, a reed. The klaf is then rolled up and placed inside the case.
Etymology
In the Bible, the word mezuzah only refers to the two 'doorposts' or 'doorjambs' of a door,<ref>Template:Cite web</ref> the upright posts on either side of it which support the lintel, and appears in various contexts unrelated to any religious commandment or parchment.<ref>like the story of Samson tearing down Gaza's city gate and its two doorposts (mezuzot): Judges 16:3.</ref> The word later acquired the modern meaning of piece of parchment in post-Biblical Hebrew due to the Deuteronomy commandment above requiring to write verses on doorposts.<ref>"You shall write them on the doorposts of your house", Deuteronomy 6:9.</ref>
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The word's origin is disputed:
- one accepted understanding<ref>for example, according to Strong's Lexicon H4201 - mᵊzûzâ.</ref> derives mezuzah from the root Template:Smallcaps (ז-ו-ז) meaning 'motion' or 'shift' (Template:Langx),<ref name=":0">Template:Cite book</ref> describing a doorpost as the device enabling the door to move or shift. The root is unused in the Bible but is common in post-Biblical Hebrew and Aramaic, and is considered to have existed in the language then.<ref name=":0" />
- another accepted understanding<ref>for example, according to the Even-Shoshan dictionary, entry mezuzah. Or HALOT.</ref> derives mezuzah from the Akkadian word mazzāzu<ref>Template:Cite web</ref> 'stand' (like the socle or plinth of a column or stele<ref name="gbooks1">Template:Cite book</ref>), from the Akkadian verb izuzzu 'to stand',<ref>Template:Cite web</ref><ref name="gbooks1" /> describing a doorpost as the socle or stand of the entrance, as opposed to the moving part, the door which revolves – a description similar to its corresponding Greek translation Template:Lang in the Septuagint,<ref>Greek σταθμός translates Hebrew mezuzah in LXX.</ref> which in addition to 'doorpost' generally means 'something fixed, something standing' from Template:Lang 'to stand'.<ref>Template:Cite web</ref> However, there is no example of Akkadian mazzazu specifically meaning doorpost and some researchers doubt that Hebrew mezuzah borrowed this word.<ref>Template:Cite book</ref>
Purpose
In the biblical verses where the mezuzah command is found, the purpose is educational, to constantly remind a person of God's commandments: Template:Blockquote
In later generations, though, the mezuzah began to be interpreted as an apotropaic device, protecting the house from forces of evil.<ref>Franz Landsberger, THE ORIGIN OF THE DECORATED MEZUZAH, Hebrew Union College Annual, Vol. 31 (1960), pp. 149-166</ref> A culture-comparative analysis suggests that the objects placed on domestic thresholds often bear the function of an amulet repelling the broadly understood evil.<ref>Template:Cite journal</ref> Some early Rabbinic sources (including JT Megillah 4:12, BT Bava Metziya 102a, and BT Pesahim 113b) explicitly witness the belief in the anti-demonic function of mezuzot.<ref>Template:Cite thesis</ref> While some Jewish sources indicate that mezuzah is construed as a device protecting against divine anger, others vehemently reject such an interpretation.<ref>Template:Cite journal</ref>
The belief in the protective power of mezuzah is prevalent in modern times as well. In the 1970s, after a series of terrorist attacks in Ma'alot, the representatives of Chabad started the campaign for the systematic checking of mezuzahs. The general assumption underlying the action was that adhering to the mitzvot would guarantee personal safety.<ref>Template:Cite journal</ref>
According to various pieces of sociological research, approximately three-quarters of adults in Israel believe the mezuzah guards their houses.<ref>Template:Cite journal</ref>
Design
The mezuzah must be written on parchment (klaf) by a specially trained scribe (sofer).<ref name="overview" />
Additional inscriptions
It is customary to write two inscriptions on the back of the parchment:
- the Hebrew word Template:Nowrap (Shaddai)
- the phrase "Template:Nowrap"
Shaddai, ["Almighty"] one of the biblical names of God, also serves here as an acronym for Shomer Daltot Yisrael, "Guardian of Israel's doors". Many mezuzah cases are also marked with the Hebrew letter Template:Script/Hebrew (Shin), for Shaddai.
"Template:Nowrap" is a Caesar cipher—a one-letter shift—of the third, fourth, and fifth words of the Shema, "Adonai, Eloheinu, Adonai", "The Lord, our God, the Lord"; it is written on the back of the case, opposite the corresponding words on the front.<ref>Template:Cite web</ref> This inscription dates from the 11th century and is found among the Hasidei Ashkenaz (medieval German Jewish mystics).
The Sephardic custom (minhag) leaves out the phrase Template:Nowrap, and only the Hebrew word Template:Nowrap (Shaddai) is written on the back of the mezuzah. This follows the Shulchan Aruch and the writings of the Rambam. The Ashkenazi custom of writing both phrases, however, was supported in the writings of the Remo. (Yoreh De'ah 288:15)
In this regard it is worthwhile to refer to the often cited passage from Rambam's Mishneh Torah which states:
It is a common custom to write [God's name,] Shaddai, on the outside of a mezuzah opposite the empty space left between the two passages. There is no difficulty in this, since [the addition is made] outside. Those, however, who write the names of angels, other sacred names, verses, or forms, on the inside [of a mezuzah] are among those who do not have a portion in the world to come. Not only do these fools nullify the mitzvah, but furthermore, they make from a great mitzvah [which reflects] the unity of the name of the Holy One, blessed be He, the love of Him, and the service of Him, a talisman for their own benefit. They, in their foolish conception, think that this will help them regarding the vanities of the world.<ref>Template:Cite book</ref>
Mezuzah cases
While the most important part of the mezuzah is the klaf, or the parchment, and not the case, designing and producing mezuzah cases has been elevated to an art form over the ages. Mezuzah cases are produced from a wide variety of materials, from silver and precious metals, to wood, stone, ceramics, pewter, and even polymer clay. Some dealers of mezuzah cases will provide or offer for sale a copy of the text that has been photocopied onto paper; this is not a kosher (valid) mezuzah,<ref>Template:Cite web</ref> which must be handwritten onto a piece of parchment by a qualified scribe. Other Judaica sellers work directly with professional scribes to offer kosher scrolls together with the purchase of an artistic mezuzah case.<ref>Template:Cite web</ref>
Practices
Affixing the mezuzah
Position and integrity
According to halakha, the mezuzah should be placed on the right side of the door or doorpost, in the upper third of the doorpost (i.e., approximately shoulder height),<ref>Beit Yosef YD 289; and see Nekudot Hakesef ad loc</ref> within approximately Template:Convert of the doorway opening.Template:Citation needed Care should be taken to not tear or damage the parchment or the wording on it, as this will invalidate the mezuzah.
Angle
Where the doorway is wide enough, many Ashkenazi Jews tilt the mezuzah so that the top slants toward the room into which the door opens. This is done to accommodate the variant opinions of Rashi (1040–1105) and of his grandson, Rabbeinu Tam, as to whether it should be placed vertically (Rashi) or horizontally (Rabbeinu Tam),<ref name="chabad">Template:Cite web</ref> and also to imply that God and the Torah (which the mezuzah symbolizes) are entering the room. The compromise solution was suggested by Rabbi Jacob ben Asher (Template:Circa).<ref name="chabad" />
Most Sephardi Jews, Mizrahi Jews and other non-Ashkenazi Jews affix the mezuzah vertically,<ref>Template:Cite web</ref> though Spanish and Portuguese Jews living in countries where the majority of Jews are Ashkenazim usually place it slanting.
Time
Generally, halakha requires Jews living in the diaspora (i.e., outside of the Land of Israel) to affix a mezuzah within 30 days of moving into a rented house or apartment. For a purchased home or apartment in the diaspora, or a residence in Israel (owned or rented), the mezuzah is affixed immediately upon moving in. The reason for this difference is that there is an assumption that when a Jew lives in Israel, Israel shall remain their permanent residence, whereas a home in the diaspora is temporary.
Blessing
The procedure is to hold the mezuzah against the spot upon which it will be affixed, then recite a blessing:
- Template:Script/Hebrew
- Template:Lang
- Blessed are You, Lord our God, King of the Universe, Who sanctified us with His mitzvot, and commanded us to affix a mezuzah.
Any Jew can recite the blessing, provided they are old enough to understand the significance of the mitzvah. After the blessing, the mezuzah is attached.
When affixing several mezuzot, it is sufficient to recite the blessing once, before affixing the first one.<ref>Template:Cite web</ref>
Touching the mezuzah
Whenever passing through the doorway, many people touch a finger to the mezuzah as a way of showing respect to God. Many people also kiss their finger after touching it to the mezuzah.
Checking the parchment
Many observant Jews from all Jewish denominations have a qualified scribe check the mezuzot parchments for defects (such as small tears or faded lettering) at least twice every seven years.<ref>Babylonian Talmud, Yoma 11a</ref><ref name="mb">Shulchan Aruch (291:1)</ref> This job can be done by a sofer (scribe) or by anyone with similar training. A sofer also can make new mezuzot parchments which are in accordance with Jewish law.
Karaite and Samaritan mezuzah
This article deals mainly with the mezuzah as it is used in Rabbinic Judaism, but Karaite Judaism and Samaritanism have their own traditions.
In Karaite Judaism the Deuteronomic verse "And you shall write them on the doorposts of your houses and your gates" (Template:Bibleverse) is interpreted to be a metaphor and not as referring to the Rabbanite mezuzah.<ref>Template:Cite web</ref> Thus Karaites do not traditionally use mezuzot, but put up a small plaque in the shape of the two Tablets of the Law with the Ten Commandments. In Israel, where they might try not to make other Jews feel uncomfortable, many Karaites make an exception and place a mezuzah on their doorpost as well.<ref>Template:Cite news</ref><ref name="ajudaica">Template:Cite web</ref> The Karaite version of the mezuzah is fixed to the doorways of public buildings and sometimes to private buildings, too.<ref name="ajudaica" />
This one reads, "Blessed is the One who said: I will look with favor upon you, and make you fertile and multiply you; and I will maintain My covenant with you. (Template:Bibleverse) The LORD will open for you His bounteous store, the heavens, to provide rain for your land in season and to bless all your undertakings. (Template:Bibleverse)"
The Samaritans interpret the deuteronomic commandment to mean displaying any select text from the Samaritan version of the five Books of Moses.<ref name="SamComm">Template:Cite web</ref> This can contain a blessing or a particularly holy or uplifting message.<ref name="IsrSamInst">Template:Cite web</ref> In the past they placed a stone plaque inscribed with the Ten Commandments above the house door, some examples dating back to the Byzantine (4th–7th century) and Early Muslim (7th–11th century) periods being now shown in the Israel Museum in Jerusalem.<ref name="ajudaica" /><ref>Template:Cite web</ref><ref>Template:Cite web</ref>
Nowadays a Samaritan mezuzah is usually made of either marble, a wooden plate, or a sheet of parchment or high quality paper, on which they inscribe select verses from the Samaritan Torah. This they place either above the house door, or inside the house, in the entrance hall or at a prominent place on a large wall.<ref name="SamComm" /><ref name="IsrSamInst" /><ref name="IsrSam">Template:Cite web</ref> These mezuzot are found in every Samaritan household as well as in the synagogue.<ref name="IsrSam" /> Today some Samaritans would also use a Jewish-style mezuzah case and place inside it a small written Samaritan scroll,<ref name="SamComm" /> i.e. a text from the Samaritan Torah, written in the Samaritan alphabet. The more such mezuzot there are in the house, the better it is considered to be.<ref name="IsrSamInst" />
Legal battles in the U.S.
The Jewish practice of affixing a mezuzah to the entranceway of a residential unit<ref>In 1993, 98 percent of Israelis placed a mezuzah on at least the front door to their dwelling, making it the "commandment most widely observed" (Jerusalem Post, December 20, 1993); a 1999 survey in Florida found that in Palm Beach County 89 percent of Jewish residents affix a mezuzah on a doorpost and 87 percent attend a seder (Jewish Telegraphic Agency, December 15, 1999).</ref> was rarely challenged in the United States or Canada.<ref>Toronto: League for Human Rights of B’nai Brith Canada, 2000 Annual Audit of Antisemitic Incidents (Ontario Report); Connecticut: Doft v. Washington Mews Condominium Association (2003).</ref> However, in Chicago in 2001, a condominium association at Shoreline Towers banned "mats, boots, shoes, carts or objects of any sort… outside unit entrance doors",<ref>"Condo revises mezuzah rule", Chicago Jewish Star, September 16, 2005, p. 1.</ref> which by board vote in 2004 was interpreted to be absolute.<ref>Douglas Wertheimer, "Not On Our Doorposts: Chicago condo bans mezuzahs", Chicago Jewish Star, July 15, 2005, p. 2.</ref> Shoreline Towers management removed the hallway mezuzot of condominium tenants. Complaints were subsequently filed with the Chicago Commission on Human Relations, Illinois Attorney General, and U.S. Department of Housing and Urban Development, alleging housing discrimination on the basis of religion.<ref>"More mezuzah bans", Chicago Jewish Star, August 5, 2005, p. 2.</ref> Shoreline Towers was not the sole condominium association in Chicago with such a restriction, although one of them agreed to modify its rule.<ref>Template:Cite news</ref>
On reading a news report of the mezuzah dispute, Chicago alderman Burton Natarus<ref>Howard Dakoff, "Why I Opposed the Mezuzah Ban", Chicago Jewish Star, November 4, 2005, p. 4.</ref> drafted an amendment to the city's municipal code which made it illegal for a renter or owner of an apartment, house, or condo to be prohibited from "placing or affixing a religious sign, symbol or relic on the door, door post or entrance."<ref>[Municipal Code of Chicago, Unfair Housing Practices (5-8-030/h)]; Mark Fitzgerald, "Mezuzah muckraking gains legal huzzahs", Editor & Publisher, October 2005, p. 13; "Chicago Law Inspired by 'Jewish Star' Articles May Go State-wide", Editor & Publisher, January 26, 2006.</ref> Although there was opposition,<ref>Editorial, "Give peacemaking a chance", Chicago Sun-Times, September 2, 2005.</ref> it became law in Chicago that December.<ref>Template:Cite news</ref> The first such legislation in North America, it included a maximum $500 fine for its violation.
Notwithstanding this legislation, in 2006, a federal court judge determined that the rule did not violate the Federal Fair Housing Act;<ref>Ruth Eglash, "The case of the confiscated mezuzah", Jerusalem Post, June 8, 2006; Editorial, "Judge: Jews Not Welcome", Chicago Jewish Star, September 8, 2006, p. 4.</ref> the district court upheld the opinion on appeal in 2008;<ref>Josh Gerstein, "Court: No Federal Right to Mezuzot at Condominiums", New York Sun, July 11–13, 2008, p.4; Dan Slater, "Mezuzah Suit Sparks Ruckus, Impassioned 7th Cir. Dissent", Wall Street Journal Law Blog (July 11, 2008); "Judges rule on Jewish lawsuits. The Hallway mezuzah: Unjustified accommodation or intentional discrimination?" Chicago Jewish Star, July 18, 2008, p. 1.</ref> in 2009, the U.S. Court of Appeals for the 7th Circuit in Chicago reversed the 2008 decision,<ref>"Supreme Court contender [ Diane P. Wood ] mulls mezuzah bias case against condo board", Chicago Sun-Times, May 13, 2009; "Possible Court Pick is Used to Dueling on Bench", Washington Post, May 16, 2009; Courthouse News Service, November 17, 2009; Kenneth E. Kraus, "Court takes a new view of FHA, mezuzah case", Chicago Jewish Star, November 20, 2009, p. 4; J. Schwartz, "Fight Over Jewish Symbol Heads to Trial", New York Times, November 21, 2009; Lynne Bloch, Helen Bloch and Nathan Bloch v. Edward Frischholz and Shoreline Towers Condominium Association, No. 06-3376, 7th Cir. U.S. Court of Appeals, argued May 13, 2009, decided Nov. 13, 2009.</ref> and the case proceeded. Meanwhile, records of the Chicago Jewish Star were unsuccessfully subpoenaed,<ref>"Jewish Star objects to subpoena", Chicago Jewish Star, July 27, 2007, p. 1.</ref> and Illinois' anti-SLAPP legislation was applied.<ref>Debbie L. Berman and Wade A. Thomson, "Illinois' Anti-SLAPP Statute: A Potentially Powerful New Weapon for Media Defendants", Communications Lawyer, vol. 26, March 2009; "Fall-out from mezuzah case impacted by new law", Chicago Jewish Star, April 4, 2008, p. 1; "$36k award in SLAPP-mezuzah case", Chicago Jewish Star, August 7, 2009, p. 1.</ref> In 2011, a confidential settlement to the Shoreline Towers disputes was achieved.<ref>"Families settle mezuzah dispute with Chicago condo", Jewish Telegraphic Agency, July 13, 2011.</ref>
In January 2006, a more narrowly focused amendment to the state's Condominium Property Act was initiated by Illinois Senator Ira Silverstein, the first such state law, which specifically prohibited Condominium Boards from creating "a rule or regulation that shall prohibit any reasonable accommodation for religious practices, including the attachment of religiously-mandated objects to the front door area of a condominium unit."<ref>Template:Cite web</ref> That April, the bill was signed by Governor Rod Blagojevich, and went into effect January 1, 2007.<ref>Template:Cite web</ref>
In 2006, a woman in a condo building in Fort Lauderdale, Florida, was instructed to remove the mezuzah from her hallway unit and threatened with a fine. After a lengthy legal battle, the condo association was found guilty of discrimination. In 2008, House Bill 995, an amendment to the Florida Condominium Act, modeled on the Illinois state legislation, became law.<ref>Joe Kollin, "Lauderdale condo bans religious symbol on doorposts", South Florida Sun-Sentinel, February 3, 2007; "Florida condo bans mezuzahs", Chicago Jewish Star, February 9, 2007; "Florida mezuzah ban ends", Chicago Jewish Star, April 20, 2007; Steve Lipman, "Mezuzah Standoff in Ft. Lauderdale", The Jewish Week, February 16, 2007, p. 25; D. Morris, "Richter Wins Fight to Keep Mezuzah", Florida Jewish News, April 13, 2007; "Florida gets a mezuzah bill", Chicago Jewish Star, May 23, 2008, p. 3; [Florida House of Representatives, CS/HB 995].</ref>
In Texas in 2007, a couple living in Houston was instructed to "remove the item attached to your door frame" to avoid violating association rules.<ref>"Illinois, then Florida – Is Texas next?", Chicago Jewish Star, April 3, 2009, p. 1; Jewish Herald-Voice, April 9, 2009; Jewish Herald-Voice, April 30, 2009.</ref> A legal battle ensued, during which a U.S. District Court judge ruled in 2008 on behalf of the condo association. Subsequently, the couple turned to Texas House of Representatives member Garnet F. Coleman. His bill to protect such religious displays, as introduced in 2009, was not adopted, but in June 2011 a slightly revised version (HB1278) was signed into law by Texas Governor Rick Perry.<ref>"Texas gets a mezuzah law", Chicago Jewish Star, May 27, 2011, p. 1; Kate Shellnutt, "New Texas law defends residents' religious displays", Houston Chronicle, June 20, 2011; "Perry signs mezuzah bill", Chicago Jewish Star, June 24, 2011, p. 1; Texas House of Representatives, HB 1278 Template:Webarchive.</ref>
A bill designed to prevent mezuzah bans nationwide was proposed in 2008 (H.R. 6932) by U.S. Congressman Jerrold Nadler. It never became law.<ref>Template:Cite news Template:Title missing</ref><ref>Template:Cite news</ref><ref>Template:Cite newsTemplate:Title missing</ref><ref>Template:Cite web</ref>
See also
References
Bibliography
External links
- Mezuzah: The Jewish security system
- The Mitzva of Mezuza, On the Jewish tradition website
Template:Sofer Template:Jewish life Template:Authority control