To affix a mezuzah on entrances: To affix a mezuzah on the doorposts of our homes, as it is stated (Deuteronomy 6:9), “And you shall write them on the doorposts of your house and on your gates.” And the content of the mezuzah is that we write two sections of the Torah on one parchment — and they are “Hear Israel,” until “and in your gates”; [and] “And it shall be if you listen,” until “upon the earth.” And we affix them to the doorposts of the opening of the house.
It is from the roots of the commandment that it serve as a memory device for a person about faith in God, every time he comes into his home and [when] he leaves [it], and like I wrote about the matter of tefillin. And [it is] like the matter that they, may their memory be blessed, wrote about this commandment (Menachot 33a), “Rabbi Zeira said that Rav Matnah said that Shmuel said, ‘It is a commandment to place it in the top third.’ Rabbah [Rava] said, ‘It is a commandment to place it in the handbreadth adjacent to the public domain.’ What is the reason? The Rabbis said, ‘So that one will be met by the commandment immediately’” (Menachot 33b).
From the laws of the commandment is that which they, may their memory be blessed, said (Menachot 28a) that these two sections impede each other; and even one writing impedes upon them. [This is] meaning even one letter that is not done properly — such as if the [blank] parchment does not encircle it from its four sides — impedes the [validity] of the mezuzah. And [also] that which they said (Menachot 34a) that the obligation of the mezuzah is to place it on the doorpost of his entrance from the right, as it is stated, “your house (beitecha)” — and our Rabbis explain it [as] your coming (bi’atecha), and that when a person picks up [his feet], he picks us his right foot first. And [also] that which they, may their memory be blessed, said (Yoma 11), “Our rabbis taught, ‘“And on your gates” — it is one [whether they are] the gates of houses, courtyards, cities, towns, a barn, chicken coops, a hay storehouse, wine storehouses, or oil storehouses, all of them are obligated in [having] a mezuzah. It is possible that I would include a gatehouse, a portico, an open porch, and a balcony [serving as a corridor to several residences. Hence,] we learn to say, “house”; just as a house is designated for residence, so too [only] all that are designated for residence; to the exclusion of these that are not designated for residence. It is possible that I would include even a bathroom, a bathhouse, and a bath for immersion. [Hence,] we learn to say, “house”; just as a house is designed for dignity, so too [only] all that are designed for dignity; to the exclusion of these. It is possible that I would include even the Temple Mount, its chambers and the courtyards. [Hence,] we learn to say, “house”; just as a house is non-sacred, so too [only] all that are non-sacred; to the exclusion of these that are holy.’” And a synagogue is in the category of holy houses (Mishneh Torah, Laws of Tefillin, Mezuzah and the Torah Scroll 6:6), so long as there is no house of residence there. But if there is a house of residence — such as the synagogues of villages within which guests reside — it is obligated.
And [also] that which they said (Yoma 11b) that the mezuzah of an individual is to be checked twice in a seven-year period, and that of a group twice in a Jubilee period. And [also] that which they said (Menachot 29b) concerning the crowns, “Rava [Rabbah] said, ‘Seven letters in the mezuzah need three-three-three zaynin (crowns) each, and these are them, shin, ayin, tet, nun, zayin, gimmel, tsaddi (shaat”nez ge”tz)’” — meaning to say that each letter in the mezuzah from these requires three crowns. And [also] that which they said (Menachot 44a) that one who rents a house outside of the Land [of Israel] and one who lives in an inn in the Land of Israel are exempt from a mezuzah for thirty days, but that one who rents a house in the Land of Israel is obligated immediately [to affix] a mezuzah. And [when a landlord] rents out a house to his fellow, it is upon the renter to bring a mezuzah and to affix it, as it is an obligation on the resident. And when he leaves, he cannot take it [away] in his hand, unless the house belonged to a gentile (Mishneh Torah, Laws of Tefillin, Mezuzah and the Torah Scroll 5:11). And there are ten conditions that are required of a house before it is obligated in [having] a mezuzah, and these are them: 1)That there be enough [space] to make a square of four ells by four ells; 2) that it have two doorposts; 3) and a lintel; 4) and a roof; 5) and doors; 6) and that the gate be ten or more handbreadths tall; 7) that the house be non-sacred; 8) that it be designed for the residence of a man; 9) that it be designed for residing in dignity; 10) and that it be designed for permanent residence. And a house that has many openings is obligated in the affixing of a mezuzah in each of them, even though he is only accustomed to entering regularly through one of them (Menachot 44a; Mishneh Torah, Laws of Tefillin, Mezuzah and the Torah Scroll 6:10). And a small opening that is between a house and an attic that people sometimes make at the feet of a ladder, upon which people climb to the attic, is obligated in [having] a mezuzah. And rooms in a house — even a room within a room — are all obligated in [having] a mezuzah, since all of them are made for residing. [These] and the rest of the details of the commandment are [all] elucidated in the third chapter of Tractate Menachot. (See Tur, Yoreh Deah 285.)
And it is practiced in every place and at all times by males and females. And one who transgresses this and builds a house and puts a roof on it and did not place a mezuzah in it immediately — or rents a house outside of the Land [of Israel] or an inn in the Land and more than thirty days pass him up and he did not place a mezuzah in it immediately — has violated this positive commandment. And even though the time that he was obligated to place it has passed, he is always warned to affix it, anytime he lives in the house.
לִקְבֹּעַ מְזוּזָה בַּפְּתָחִים – לִקְבֹּעַ מְזוּזָה בִּמְזוּזַת בֵּיתֵנוּ, שֶׁנֶּאֱמַר (דברים ו ט) וּכְתַבְתָּם עַל מְזֻזוֹת בֵּיתֶךָ וּבִשְׁעָרֶיךָ. וְעִנְיַן הַמְּזוּזָה הוּא, שֶׁכּוֹתְבִין שְׁתֵּי פָּרָשִׁיּוֹת מִן הַתּוֹרָה בִּקְלָף אֶחָד, וְהֵן שְׁמַע עַד וּבִשְׁעָרֶיךָ, וְהָיָה אִם שָׁמֹעַ עַד עַל הָאָרֶץ, וְקוֹבְעִין אוֹתָהּ בִּמְזוּזַת פֶּתַח הַבַּיִת.
To affix a mezuzah on entrances: To affix a mezuzah on the doorposts of our homes, as it is stated (Deuteronomy 6:9), “And you shall write them on the doorposts of your house and on your gates.” And the content of the mezuzah is that we write two sections of the Torah on one parchment — and they are “Hear Israel,” until “and in your gates”; [and] “And it shall be if you listen,” until “upon the earth.” And we affix them to the doorposts of the opening of the house.
מִשָּׁרְשֵׁי הַמִּצְוָה לִהְיוֹת זִכָּרוֹן לָאָדָם בֶּאֱמוּנַת הַשֵּׁם בְּכָל עֵת בּוֹאוֹ לְבֵיתוֹ וְצֵאתוֹ, וּכְמוֹ שֶׁכָּתַבְתִּי בְּעִנְיַן הַתְּפִלִּין, וּכְעִנְיָן שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה בְּמִצְוָה זוֹ (מנחות, לג, א) אָמַר רַבִּי זֵירָא, אָמַר רַב מַתָּנָה, אָמַר שְׁמוּאֵל מִצְוָה לְהַנִּיחָהּ בִּתְחִלַּת שְׁלִישׁ הָעֶלְיוֹן, אָמַר רַבָּה [רָבָא] מִצְוָה לְהַנִּיחָהּ בַּטֶּפַח הַסָּמוּךְ לִרְשׁוּת הָרַבִּים, מַאי טַעְמָא? רַבָּנָן אָמְרִי כִּי הֵיכִי דְּתִפְגַּע בֵּהּ מִצְוָה מִיָּד (שם ב).
It is from the roots of the commandment that it serve as a memory device for a person about faith in God, every time he comes into his home and [when] he leaves [it], and like I wrote about the matter of tefillin. And [it is] like the matter that they, may their memory be blessed, wrote about this commandment (Menachot 33a), “Rabbi Zeira said that Rav Matnah said that Shmuel said, ‘It is a commandment to place it in the top third.’ Rabbah [Rava] said, ‘It is a commandment to place it in the handbreadth adjacent to the public domain.’ What is the reason? The Rabbis said, ‘So that one will be met by the commandment immediately’” (Menachot 33b).
מִדִּינֵי הַמִּצְוָה. מָה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (שם כח, א) שֶׁשְּׁתֵּי פָּרָשִׁיּוֹת אֵלּוּ מְעַכְּבוֹת זוֹ אֶת זוֹ, אֲפִלּוּ כְּתָב אֶחָד מְעַכְּבָן, כְּלוֹמַר, אֲפִלּוּ אוֹת אַחַת שֶׁאֵינָהּ עֲשׂוּיָה כַּהֹגֶן, כְּלוֹמַר, שֶׁאֵין גְּוִיל מַקִּיף אוֹתָהּ מֵאַרְבַּע רוּחוֹתֶיהָ מְעַכֶּבֶת בַּמְּזוּזָה. וּמָה שֶׁאָמְרוּ (שם לד, א), שֶׁחִיּוּב הַמְּזוּזָה לְהַנִּיחָהּ בִּמְזוּזַת הַפֶּתַח מִיָּמִין, שֶׁנֶּאֱמַר בֵּיתֶךָ, וּמְפָרְשֵׁי (יומא יא, ב) לָהּ רַבָּנָן בִּיאָתֶךָ, וְכִי עָקַר אִינִישׁ רַגְלֵהּ דְּיַמִּינָא עָקַר בְּרֵישָׁא, וּמָה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (יומא שם), תָּנוּ רַבָּנַן וּבִשְׁעָרֶיךָ אֶחָד שַׁעֲרֵי בָּתִּים, חֲצֵרוֹת, מְדִינוֹת, עֲיָרוֹת, רֶפֶת, לוּלִין, מַתְבֵּן, אוֹצְרוֹת יַיִן, וְאוֹצְרוֹת שֶׁמֶן, כֻּלָּן חַיָּבִין בִּמְזוּזָה, יָכֹל שֶׁאֲנִי מְרַבֶּה בֵּית שַׁעַר, אַכְסַדְרָה, וּמִרְפֶּסֶת? תַּלְמוּד לוֹמַר בַּיִת מָה בַּיִת מְיֻחָד לְדִירָה, אַף כָּל שֶׁמְּיֻחָדִין לְדִירָה, יָצְאוּ אֵלּוּ שֶׁאֵינָן מְיֻחָדִין לְדִירָה, יָכֹל שֶׁאֲנִי מְרַבֶּה אַף בֵּית הַכִּסֵּא וּבֵית הַמֶּרְחָץ וּבֵית הַטְּבִילָה? תַּלְמוּד לוֹמַר בַּיִת מָה בַּיִת הֶעָשׂוּי לְכָבוֹד אַף כֹּל הֶעָשׂוּי לְכָבוֹד יָצְאוּ אֵלּוּ, יָכֹל שֶׁאֲנִי מְרַבֶּה הַר הַבַּיִת, וְהַלְּשָׁכוֹת וְהָעֲזָרוֹת, תַּלְמוּד לוֹמַר בַּיִת מָה בַּיִת שֶׁהוּא חֹל, אַף כֹּל שֶׁהוּא חֹל יָצְאוּ אֵלּוּ שֶׁהֵן קֹדֶשׁ, וּבֵית הַכְּנֶסֶת (רמב"ם מזוזה ו ו) בִּכְלַל בָּתֵּי קֹדֶשׁ הוּא, כָּל זְמַן שֶׁאֵין בָּהּ דִּירָה, אֲבָל אִם יֵשׁ בָּהּ דִּירָה, כְּגוֹן בֵּית הַכְּנֶסֶת דִּכְפָרִים דְּדַיְרִי בָּהּ אוֹרְחִים חַיֶּבֶת.
From the laws of the commandment is that which they, may their memory be blessed, said (Menachot 28a) that these two sections impede each other; and even one writing impedes upon them. [This is] meaning even one letter that is not done properly — such as if the [blank] parchment does not encircle it from its four sides — impedes the [validity] of the mezuzah. And [also] that which they said (Menachot 34a) that the obligation of the mezuzah is to place it on the doorpost of his entrance from the right, as it is stated, “your house (beitecha)” — and our Rabbis explain it [as] your coming (bi’atecha), and that when a person picks up [his feet], he picks us his right foot first. And [also] that which they, may their memory be blessed, said (Yoma 11), “Our rabbis taught, ‘“And on your gates” — it is one [whether they are] the gates of houses, courtyards, cities, towns, a barn, chicken coops, a hay storehouse, wine storehouses, or oil storehouses, all of them are obligated in [having] a mezuzah. It is possible that I would include a gatehouse, a portico, an open porch, and a balcony [serving as a corridor to several residences. Hence,] we learn to say, “house”; just as a house is designated for residence, so too [only] all that are designated for residence; to the exclusion of these that are not designated for residence. It is possible that I would include even a bathroom, a bathhouse, and a bath for immersion. [Hence,] we learn to say, “house”; just as a house is designed for dignity, so too [only] all that are designed for dignity; to the exclusion of these. It is possible that I would include even the Temple Mount, its chambers and the courtyards. [Hence,] we learn to say, “house”; just as a house is non-sacred, so too [only] all that are non-sacred; to the exclusion of these that are holy.’” And a synagogue is in the category of holy houses (Mishneh Torah, Laws of Tefillin, Mezuzah and the Torah Scroll 6:6), so long as there is no house of residence there. But if there is a house of residence — such as the synagogues of villages within which guests reside — it is obligated.
וּמָה שֶׁאָמְרוּ (יומא שם), שֶׁמְּזוּזַת יָחִיד נִבְדֶּקֶת פַּעֲמַיִם בַּשָּׁבוּעַ וְשֶׁל רַבִּים פַּעֲמַיִם בַּיּוֹבֵל, וּמָה שֶׁאָמְרוּ (מנחות כט, ב) גַּם כֵּן בַּמְּזוּזָה בְּעִנְיַן הַתָּגִין, אָמַר רָבָא [רַבָּה] שֶׁבַע אוֹתִיּוֹת שֶׁבַּמְּזוּזָה צְרִיכִין שְׁלֹשָׁה שְׁלֹשָׁה שְׁלֹשָׁה זֵינִין וְאֵלּוּ הֵן שַׁעַטְנֵ"ז גֵּ"ץ, כְּלוֹמַר, כָּל אוֹת שֶׁבַּמְּזוּזָה מֵאֵלּוּ צְרִיכָה שְׁלֹשָׁה תָּגִין. וּמָה שֶׁאָמְרוּ (שם מד, א), שֶׁהַשּׂוֹכֵר בַּיִת בְּחוּצָה לָאָרֶץ, וְהַדָּר בְּפֻנְדָּק בְּאֶרֶץ יִשְׂרָאֵל פָּטוּר מִן הַמְּזוּזָה שְׁלשִׁים יוֹם, אֲבָל הַשּׂוֹכֵר בַּיִת בְּאֶרֶץ יִשְׂרָאֵל חַיָּב בַּמְּזוּזָה מִיָּד. וְהַמַּשְׂכִּיר (רמב"ם שם פ"ה הי"א) בַּיִת לַחֲבֵרוֹ עַל הַשּׂוֹכֵר לְהָבִיא מְזוּזָה וְלִקְבֹּעַ אוֹתָהּ דְּחוֹבַת הַדָּר הִיא, וּכְשֶׁהוּא יוֹצֵא לֹא יִטְּלֶנָּה בְּיָדוֹ, אֶלָּא אִם כֵּן הָיָה הַבַּיִת שֶׁל גּוֹי. וַעֲשָׂרָה תְּנָאִים צָרִיךְ לְבַיִת קֹדֶם שֶׁיִּתְחַיֵּב בִּמְזוּזָה, וְאֵלּוּ הֵן. א) שֶׁיִּהְיֶה כְּדֵי לְרַבֵּעַ בּוֹ אַרְבַּע אַמּוֹת עַל אַרְבַּע אַמּוֹת. ב) וְיִהְיוּ לוֹ שְׁתֵּי מְזוּזוֹת. ג) וּמַשְׁקוֹף. ד) וְתִקְרָה. ה) וּדְלָתוֹת. ו) וְשֶׁיִּהְיֶה הַשַּׁעַר גָּבוֹהַּ עֲשָׂרָה טְפָחִים אוֹ יוֹתֵר. ז) וְיִהְיֶה הַבַּיִת חוֹל. ח) וְשֶׁיִּהְיֶה עָשׂוּי לְדִירַת אָדָם. ט) וְשֶׁיִּהְיֶה עָשׂוּי לְדִירַת כָּבוֹד. י) וְשֶׁיִּהְיֶה עָשׂוּי לְדִירַת קֶבַע. בַּיִת שֶׁיֵּשׁ לוֹ פְּתָחִים הַרְבֵּה (שם לד, א רמב"ם שפ פ"ו ה"י) חַיָּב לִקְבֹּעַ מְזוּזָה בְּכָל אֶחָד מֵהֶן, וְאַף עַל פִּי שֶׁאֵין רָגִיל לְהִכָּנֵס בְּהַתְמָדָה, אֶלָּא בְּאֶחָד מֵהֶן, וּפֶתַח קָטָן שֶׁבֵּין בַּיִת וַעֲלִיָּה, שֶׁעוֹשִׂין בְּנֵי אָדָם לִפְעָמִים בְּרַגְלֵי סֻלָּם שֶׁעוֹלִין בּוֹ בְּנֵי אָדָם לַעֲלִיָּה חַיָּב בִּמְזוּזָה, וְחֶדֶר שֶׁבַּבַּיִת אֲפִלּוּ חֶדֶר בְּחֶדֶר חַיָּבִין בִּמְזוּזָה כֻּלָּן, שֶׁכֻּלָּם עֲשׂוּיִן לְדִירָה. וְיֶתֶר פְּרָטֵי הַמִּצְוָה, מְבֹאָרִין בְּמַסֶּכֶת מְנָחוֹת פֶּרֶק שְׁלִישִׁי [יו"ד סימן רפה].
And [also] that which they said (Yoma 11b) that the mezuzah of an individual is to be checked twice in a seven-year period, and that of a group twice in a Jubilee period. And [also] that which they said (Menachot 29b) concerning the crowns, “Rava [Rabbah] said, ‘Seven letters in the mezuzah need three-three-three zaynin (crowns) each, and these are them, shin, ayin, tet, nun, zayin, gimmel, tsaddi (shaat”nez ge”tz)’” — meaning to say that each letter in the mezuzah from these requires three crowns. And [also] that which they said (Menachot 44a) that one who rents a house outside of the Land [of Israel] and one who lives in an inn in the Land of Israel are exempt from a mezuzah for thirty days, but that one who rents a house in the Land of Israel is obligated immediately [to affix] a mezuzah. And [when a landlord] rents out a house to his fellow, it is upon the renter to bring a mezuzah and to affix it, as it is an obligation on the resident. And when he leaves, he cannot take it [away] in his hand, unless the house belonged to a gentile (Mishneh Torah, Laws of Tefillin, Mezuzah and the Torah Scroll 5:11). And there are ten conditions that are required of a house before it is obligated in [having] a mezuzah, and these are them: 1)That there be enough [space] to make a square of four ells by four ells; 2) that it have two doorposts; 3) and a lintel; 4) and a roof; 5) and doors; 6) and that the gate be ten or more handbreadths tall; 7) that the house be non-sacred; 8) that it be designed for the residence of a man; 9) that it be designed for residing in dignity; 10) and that it be designed for permanent residence. And a house that has many openings is obligated in the affixing of a mezuzah in each of them, even though he is only accustomed to entering regularly through one of them (Menachot 44a; Mishneh Torah, Laws of Tefillin, Mezuzah and the Torah Scroll 6:10). And a small opening that is between a house and an attic that people sometimes make at the feet of a ladder, upon which people climb to the attic, is obligated in [having] a mezuzah. And rooms in a house — even a room within a room — are all obligated in [having] a mezuzah, since all of them are made for residing. [These] and the rest of the details of the commandment are [all] elucidated in the third chapter of Tractate Menachot. (See Tur, Yoreh Deah 285.)
וְנוֹהֶגֶת בְּכָל מָקוֹם וּבְכָל זְמַן בִּזְכָרִים וּנְקֵבוֹת. וְהָעוֹבֵר עַל זֶה וּבָנָה בַּיִת וְנָתַן עָלָיו תִּקְרָה וְלֹא הִנִּיחַ בָּהּ מְזוּזָה מִיָּד, אוֹ שֶׁשָּׂכַר בַּיִת בְּחוּצָה לָאָרֶץ אוֹ פֻּנְדָּק בָּאָרֶץ וְעָבְרוּ עָלָיו יוֹתֵר מִשְּׁלֹשִׁים יוֹם וְלֹא הִנִּיחַ בָּהּ מְזוּזָה מִיָּד בִּטֵּל עֲשֵׂה זֶה, וְאַף עַל פִּי שֶׁעָבְרָה הַשָּׁעָה שֶׁהָיָה חַיָּב לְהַנִּיחָהּ, מֻזְהָר הוּא לְקָבְעָהּ לְעוֹלָם בְּכָל עֵת שֶׁיָּדוּר בַּבַּיִת.
And it is practiced in every place and at all times by males and females. And one who transgresses this and builds a house and puts a roof on it and did not place a mezuzah in it immediately — or rents a house outside of the Land [of Israel] or an inn in the Land and more than thirty days pass him up and he did not place a mezuzah in it immediately — has violated this positive commandment. And even though the time that he was obligated to place it has passed, he is always warned to affix it, anytime he lives in the house.