(Devarim 6:9) "And you shall write them ("uchetavtem")": distinct writing, ("uchetavtem" suggesting "ketivah tamah" ["whole writing"]). From here they ruled: If he wrote alef (looking like) ayin; ayin like aleph; bet like kaf; kaf like bet; gimmel like tzaddik; tzaddik like gimmel; dalet like resh; resh like dalet; heh like chet; chet like heh; vav like yod; yod like vav; zayin like nun; nun like zayin; teth like peh; peh like teth; curved letters like straight ones; straight ones like curved ones; mem like samech; samech like mem; closed ones like open ones; open ones like closed ones; a closed section like an open one; an open one like a closed one — or (if he wrote running text) like a song or song like a running text, or if he wrote without ink, or if he wrote the Divine names in gold — these are to be secreted.
"And you shall write them": I might think (that he could write them) on stones — you, therefore, reason: It is stated here "writing," and, elsewhere (Ibid. 24:1) "writing." Just as there, on a scroll, here, too, on a scroll. You reason this way; but I can also reason: It is stated here "writing," and, elsewhere (Ibid. 27:8) "writing." Just as there, on stones, here, too, on stones! — Would you say this? There is a difference. I can learn one thing from another, and I can deduce one thing from another. I can learn one thing that obtains for all generations from another than obtains for all generations; but we do not deduce a thing that obtains for all generations (i.e., our instance) from something that obtains only for that time (i.e., the instance of the stones). As it is written (Jeremiah 36:18) "And Baruch said to them: From his mouth he read all these words to me, and I wrote it in the book with ink."
"on the doorposts (mezzuzoth)": I understand from this (a minimum of) two mezzuzoth (i.e., one mezzuzah for two doorposts). It is, therefore, written in the second section (Ibid. 11:20) "doorposts" — "increase upon increase" (i.e., two "doorposts" followed by two), which (according to the exegetical rule) signals diminution, (Scripture hereby prescribing a mezzuzah for even one doorpost.) These are the words of R. Yishmael.
R. Akiva says: This is not needed (for the halachah). It is written (Shemoth 12:7): "And they shall take of the blood and place it on the two mezzuzoth." Let "two" not be written (i.e., it is redundant). Why is it written? To serve as a paradigm, viz.: Wherever "mezzuzoth" is written it signifies one, unless Scripture specifies two.
"on the doorposts of your house": on the right as you enter? or on the right as you leave? It is, therefore, written "on the doorposts beitecha" (similar to "biatecha") ["your coming in"] — on the right hand side as you enter.
"and on your gates": Both the gates of houses, courtyards, countries, cities, stables, poultry houses, hay lofts, wine cellars, oil stores, and granaries are included in the mezzuzah requirement.
I might think that also included are a gate-house, a corridor, and a terrace; it is, therefore, written "house." Just as a house is intended for living purposes, (so all that are thus intended) to exclude the above, which are not thus intended. I might think that also included are privies, tanning houses, and bathhouses. It is, therefore, written "your house." Just as "your house" connotes a place of dignity, so, all such places (are included), to exclude the above, which are not thus intended.
I might think that also included are the Temple offices, the Temple courts, and the Temple mount. It is, therefore written "house." Just as "house" is mundane (and not sacrosanct), so all that are mundane (are included in the mezzuzah requirement).
Beloved are Israel, whom the Holy One Blessed be He surrounded with (seven) mitzvoth: Tefillin on the head and tefillin on the arm, mezzuzah on their doors, and tzitzith on the four corners of their garments. About them David said (Psalms 119:114) "(For these) seven in the day have I praised you." He entered the bathhouse and saw himself naked — whereupon he said: "Woe unto me that I am 'naked' of mitzvoth," but looking upon his circumcision, he uttered praise, viz. (Ibid. 12:1) "For the chief musician on the eighth, (circumcision, the eighth mitzvah, on the eighth day), a psalm of David."
An analogy: A king says to his wife: "Bedeck yourself with all of your jewels so that you be desirable to me." Thus, the Holy One Blessed be He said to Israel. "Be distinctive in mitzvoth, so that you be desirable to Me." And thus is it written (Song of Songs 6:4) "Beautiful are you My beloved, as Tirtzah" — You are beautiful when you make yourself desirable ("retzuya" [like 'Tirtzah']) to Me (through mitzvoth)."
(דברים ו ט) וּכְתַבְתָּם, כְּתָב שָׁלֵם, מִכָּן אָמְרוּ: כָּתַב לְאַלְפִים עַיְנִים וּלְעַיְנִים אַלְפִים, לְבֵיתִים כָּפִים וּלְכָפִים בֵּיתִים, לְגַמְלִים צָדִים וּלְצָדִים גַּמְלִים, לְדָלְתִים רֵישִׁים לְרֵישִׁים דָּלְתִים, לְהֵיהִים חֵיתִים לְחֵיתִים הֵיהִים, לְוָוִים יוֹדִים לְיוֹדִים וָוִים, לְזַיְנִים נוּנִים לְנוּנִים זַיְנִים, לְטֵיתִים פֵּיפִים לְפֵּיפִים טֵיתִים, לִכְפוּפִים פְּשׁוּטִים לִפְשׁוּטִים כְּפוּפִים, לְמֵימִים סָמְכִים לְסָמְכִים מֵימִים, לִסְתוּמִים פְּתוּחִים לִפְתוּחִים סְתוּמִים, כָּתַב לְפָרָשָׁה סְתוּמָה פְּתוּחָה לִפְתוּחָה סְתוּמָה, כָּתַב שֶׁלֹּא בִדְיוֹ, אוֹ שֶׁכָּתַב שִׁירָה כַּיּוֹצֵא בָהּ, אוֹ שֶׁכָּתַב אֶת הָאַזְכָּרוֹת בְּזָהָב – הֲרֵי אֵלּוּ יִגָּנְזוּ.
(Devarim 6:9) "And you shall write them ("uchetavtem")": distinct writing, ("uchetavtem" suggesting "ketivah tamah" ["whole writing"]). From here they ruled: If he wrote alef (looking like) ayin; ayin like aleph; bet like kaf; kaf like bet; gimmel like tzaddik; tzaddik like gimmel; dalet like resh; resh like dalet; heh like chet; chet like heh; vav like yod; yod like vav; zayin like nun; nun like zayin; teth like peh; peh like teth; curved letters like straight ones; straight ones like curved ones; mem like samech; samech like mem; closed ones like open ones; open ones like closed ones; a closed section like an open one; an open one like a closed one — or (if he wrote running text) like a song or song like a running text, or if he wrote without ink, or if he wrote the Divine names in gold — these are to be secreted.
וּכְתַבְתָּם, שׁוֹמֵעַ אֲנִי עַל גַּבֵּי אֲבָנִים? הֲרֵי אַתָּה דָן: נֶאֱמַר כָּאן כְּתָב וְנֶאֱמַר לְהַלָּן (דברים כז ח) כְּתָב, מַה כְּתָב הָאָמוּר לְהַלָּן עַל גַּבֵּי אֲבָנִים אַף כְּתָב הָאָמוּר כָּאן עַל גַּבֵּי אֲבָנִים! אוֹ כְּלָךְ לְדֶרֶךְ זוֹ: נֶאֱמַר כָּאן כְּתָב וְנֶאֱמַר לְהַלָּן (במדבר ה כג) כְּתָב, מַה כְּתָב הָאָמוּר לְהַלָּן עַל הַסֵּפֶר בִּדְיוֹ אַף כְּתָב הָאָמוּר כָּאן עַל הַסֵּפֶר בִּדְיוֹ! אַתָּה דָן בַּלָּשׁוֹן הַזֶּה וַאֲנִי אָדוּן בְּלָשׁוֹן שֶׁבַּעַל דִּין חוֹלֵק, נֶאֱמַר כָּאן כְּתָב וְנֶאֱמַר לְהַלָּן כְּתָב, מַה כְּתָב הָאָמוּר לְהַלָּן עַל גַּבֵּי אֲבָנִים אַף כְּתָב הָאָמוּר כָּאן עַל גַּבֵּי אֲבָנִים. אָמַרְתָּ, הֶפְרֵשׁ: אֶלְמוֹד דָּבָר מִדָּבָר וְאָדוּן דָּבָר מִדָּבָר, אֶלְמוֹד דָּבָר שֶׁהוּא מִנְהָג לְדוֹרוֹת מִדָּבָר שֶׁהוּא מִנְהָג לְדוֹרוֹת וְלֹא אֶלְמוֹד דָּבָר שֶׁהוּא מִנְהָג לְדוֹרוֹת מִדָּבָר שֶׁאֵינוֹ אֶלָּא לְשָׁעָה! נֶאֱמַר כָּאן כְּתָב וְנֶאֱמַר לְהַלָּן כְּתָב, מַה כְּתָב הָאָמוּר לְהַלָּן עַל הַסֵּפֶר בִּדְיוֹ – אַף כְּתָב הָאָמוּר כָּאן עַל הַסֵּפֶר בִּדְיוֹ. אַף עַל פִּי שֶׁאֵין רְאָיָה לַדָּבָר זֵכֶר לַדָּבָר (ירמיה לו יח): ״וַיֹּאמֶר לָהֶם בָּרוּךְ מִפִּיו יִקְרָא אֵלַי אֶת כָּל הַדְּבָרִים הָאֵלֶּה וַאֲנִי כּוֹתֵב עַל הַסֵּפֶר בַּדְּיוֹ״.
"And you shall write them": I might think (that he could write them) on stones — you, therefore, reason: It is stated here "writing," and, elsewhere (Ibid. 24:1) "writing." Just as there, on a scroll, here, too, on a scroll. You reason this way; but I can also reason: It is stated here "writing," and, elsewhere (Ibid. 27:8) "writing." Just as there, on stones, here, too, on stones! — Would you say this? There is a difference. I can learn one thing from another, and I can deduce one thing from another. I can learn one thing that obtains for all generations from another than obtains for all generations; but we do not deduce a thing that obtains for all generations (i.e., our instance) from something that obtains only for that time (i.e., the instance of the stones). As it is written (Jeremiah 36:18) "And Baruch said to them: From his mouth he read all these words to me, and I wrote it in the book with ink."
עַל מְזוּזֹת, שׁוֹמֵעַ אֲנִי שְׁתֵּי מְזוּזוֹת! תַּלְמוּד לוֹמַר בַּשְּׁנִיָּה (דברים יא כ) ״מְזוּזוֹת״; רִבּוּי אַחַר רִבּוּי – לְמַעֵט, דִּבְרֵי רַבִּי יִשְׁמָעֵאל.
"on the doorposts (mezzuzoth)": I understand from this (a minimum of) two mezzuzoth (i.e., one mezzuzah for two doorposts). It is, therefore, written in the second section (Ibid. 11:20) "doorposts" — "increase upon increase" (i.e., two "doorposts" followed by two), which (according to the exegetical rule) signals diminution, (Scripture hereby prescribing a mezzuzah for even one doorpost.) These are the words of R. Yishmael.
רַבִּי יִצְחָק אוֹמֵר: אֵין צָרִיךְ, הֲרֵי הוּא אוֹמֵר (שמות יב ז): ״וְלָקְחוּ מִן הַדָּם וְנָתְנוּ עַל שְׁתֵּי הַמְּזוּזֹת וְעַל הַמַּשְׁקוֹף״, זֶה בָּנָה אָב: כָּל מָקוֹם שֶׁנֶּאֱמַר מְזוּזֹת, – הֲרֵי בִּכְלָל אַחַת, עַד שֶׁיִּפְרֹט לְךָ הַכָּתוּב שְׁתֵּי מְזוּזוֹת!
R. Akiva says: This is not needed (for the halachah). It is written (Shemoth 12:7): "And they shall take of the blood and place it on the two mezzuzoth." Let "two" not be written (i.e., it is redundant). Why is it written? To serve as a paradigm, viz.: Wherever "mezzuzoth" is written it signifies one, unless Scripture specifies two.
בֵּיתֶךָ, עַל יָמִין בַּכְּנִיסָה. אַתָּה אוֹמֵר עַל יָמִין בַּכְּנִיסָה, אוֹ עַל יָמִין בַּיְּצִיאָה? תַּלְמוּד לוֹמַר: עַל מְזוּזֹת בֵּיתֶךָ, עַל בִּיאָתְךָ, עַל יָמִין בַּכְּנִיסָה.
"on the doorposts of your house": on the right as you enter? or on the right as you leave? It is, therefore, written "on the doorposts beitecha" (similar to "biatecha") ["your coming in"] — on the right hand side as you enter.
וּבִשְׁעָרֶיךָ, שׁוֹמֵעַ אֲנִי שַׁעֲרֵי בָּתִּים וְהַלּוּלִים וְהָרֶפֶת וּמַתְבֵּן וּבֵית הַבָּקָר וּבֵית הָאוֹצָרוֹת וּבֵית הָעֵצִים וְאוֹצְרוֹת יַיִן וְאוֹצְרוֹת תְּבוּאָה וְאוֹצְרוֹת שֶׁמֶן בַּמַּשְׁמָע? תַּלְמוּד לוֹמַר: בֵּיתֶךָ, מָה בֵּיתֶךָ בֵּית דִּירָה – אַף שְׁעָרֶיךָ בֵּית דִּירָה.
"and on your gates": Both the gates of houses, courtyards, countries, cities, stables, poultry houses, hay lofts, wine cellars, oil stores, and granaries are included in the mezzuzah requirement.
שׁוֹמֵעַ אֲנִי אַף שַׁעֲרֵי בָּסִילְקָאוֹת וְדִמְסָאוֹת וּמֶרְחֲצָאוֹת בַּמַּשְׁמָע? תַּלְמוּד לוֹמַר: בֵּיתֶךָ, מָה בֵּיתֶךָ מְקוֹם כָּבוֹד וּבֵית דִּירָה – אַף שְׁעָרֶיךָ מְקוֹם כָּבוֹד וּבֵית דִּירָה.
I might think that also included are a gate-house, a corridor, and a terrace; it is, therefore, written "house." Just as a house is intended for living purposes, (so all that are thus intended) to exclude the above, which are not thus intended. I might think that also included are privies, tanning houses, and bathhouses. It is, therefore, written "your house." Just as "your house" connotes a place of dignity, so, all such places (are included), to exclude the above, which are not thus intended.
שׁוֹמֵעַ אֲנִי אַף שַׁעֲרֵי מִקְדָּשׁ בַּמַּשְׁמָע? תַּלְמוּד לוֹמַר: בֵּיתֶךָ, מָה בֵּיתֶךָ חוֹל אַף מִקְדָּשׁ חוֹל. מִכָּן אָמְרוּ (מע״ש ג ח): ״הַלְּשָׁכוֹת פְּתוּחוֹת לַקֹּדֶשׁ – קֹדֶשׁ, פְּתוּחוֹת לַחוֹל – חוֹל״.
I might think that also included are the Temple offices, the Temple courts, and the Temple mount. It is, therefore written "house." Just as "house" is mundane (and not sacrosanct), so all that are mundane (are included in the mezzuzah requirement).
חֲבִיבִים יִשְׂרָאֵל שֶׁסִּבְּבָם הַכָּתוּב בְּמִצְווֹת: תְּפִלִּין בְּרָאשֵׁיהֶם וּתְפִלִּין בִּזְרוֹעוֹתֵיהֶם, מְזוּזָה בְּפִתְחֵיהֶם, צִיצִית בְּבִגְדֵיהֶם. וַעֲלֵיהֶם אָמַר דָּוִד (תהלים קיט קסד): ״שֶׁבַע בַּיּוֹם הִלַּלְתִּיךָ עַל מִשְׁפְּטֵי צִדְקֶךָ״. נִכְנַס לַמֶּרְחָץ – רָאָה עַצְמוֹ עָרוֹם. אָמַר: אוֹי לִי שֶׁאֲנִי עָרוֹם מִן הַמִּצְווֹת! נִסְתַּכֵּל בַּמִּילָה, הִתְחִיל סוֹדֵר עָלֶיהָ אֶת הַשֶּׁבַח, שֶׁנֶּאֱמַר (תהלים יב א): ״לַמְנַצֵּחַ עַל הַשְּׁמִינִית מִזְמוֹר לְדָוִד״.
Beloved are Israel, whom the Holy One Blessed be He surrounded with (seven) mitzvoth: Tefillin on the head and tefillin on the arm, mezzuzah on their doors, and tzitzith on the four corners of their garments. About them David said (Psalms 119:114) "(For these) seven in the day have I praised you." He entered the bathhouse and saw himself naked — whereupon he said: "Woe unto me that I am 'naked' of mitzvoth," but looking upon his circumcision, he uttered praise, viz. (Ibid. 12:1) "For the chief musician on the eighth, (circumcision, the eighth mitzvah, on the eighth day), a psalm of David."
מָשָׁל לְמֶלֶךְ בָּשָׂר וָדָם שֶׁאָמַר לְאִשְׁתּוֹ: הֱוִי מִתְקַשֶּׁטֶת בְּכָל תַּכְשִׁיטַיִךְ, כְּדֵי שֶׁתְּהֵא רְצוּיָה לִי. כָּךְ אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל: בָּנַי, הֱיוּ מְצֻיָּנִים בַּמִּצְווֹת, כְּדֵי שֶׁתִּהְיוּ רְצוּיִים לִי. וְכֵן הוּא אוֹמֵר (שיר השירים ו ד): ״יָפָה אַתְּ רַעְיָתִי כְּתִרְצָה״, יָפָה אַתְּ כְּשֶׁאַתְּ רְצוּיָה לִי.
An analogy: A king says to his wife: "Bedeck yourself with all of your jewels so that you be desirable to me." Thus, the Holy One Blessed be He said to Israel. "Be distinctive in mitzvoth, so that you be desirable to Me." And thus is it written (Song of Songs 6:4) "Beautiful are you My beloved, as Tirtzah" — You are beautiful when you make yourself desirable ("retzuya" [like 'Tirtzah']) to Me (through mitzvoth)."