Mezuzah - Revision history

YitzchakSultan1: /* Which Is the Right Side? */

2025-12-26T19:24:40Z

Which Is the Right Side?

← Older revision		Revision as of 19:24, 26 December 2025
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	*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.		*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.		*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.
	*Rav Elyashiv (Shvut Yitzchak v. 16 p. 4), Rav Nissim Karelitz in Chut Shani, and Shevet Halevi 2:152:2 hold that the mezuzah can be put on whichever side you want. Agur Bohalecha 27:36 agrees. This is also the opinion of the Peni Moshe and Korban Haedah on Yerushalmi (Megillah 4:12).</ref>		*Rav Elyashiv (Shvut Yitzchak v. 16 p. 4), Rav Nissim Karelitz in Chut Shani, and Shevet Halevi 2:152:2 hold that the mezuzah can be put on whichever side you want. Agur Bohalecha 27:36 agrees. This is also the opinion of the Peni Moshe and Korban Haedah on Yerushalmi (Megillah 4:12).
			*Agur Bohalecha 15:4 quotes Chelkat Yakov and Minchat Yakov as being strict. He explains (ch. 27 fnt. 6) that it is baal tosif since fundamentally both sides of the door are acceptable for a mezuzah.</ref>
	#The halacha that the mezuzah is placed on the right side of the door applies equally to a left footed 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, Derech Hachaim 240:3, Kuntres Hamezuzah (page 102, note 22). </ref>		#The halacha that the mezuzah is placed on the right side of the door applies equally to a left footed 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, Derech Hachaim 240:3, 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>		#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>

YitzchakSultan1: /* Doorways to Courtyards and Cities */

2025-07-01T18:19:58Z

Doorways to Courtyards and Cities

← Older revision		Revision as of 18:19, 1 July 2025
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	#The doorway to a courtyard or city is obligated in having a mezuzah on the right side as one enters.<ref>Yoma 12a, Shulchan Aruch Y.D. 286:1, Kitzur Shulchan Aruch 11:2-3</ref> In a city that has some non-Jews the city gate does not need a mezuzah.<ref>Yoma 11a. Rama YD 286:1 quoting the Aguda that even if some non-Jews live in the city they are exempt from mezuzah on the city gate. The Taz 286:3 explains that the exemption is based on a danger.</ref>		#The doorway to a courtyard or city is obligated in having a mezuzah on the right side as one enters.<ref>Yoma 12a, Shulchan Aruch Y.D. 286:1, Kitzur Shulchan Aruch 11:2-3</ref> In a city that has some non-Jews the city gate does not need a mezuzah.<ref>Yoma 11a. Rama YD 286:1 quoting the Aguda that even if some non-Jews live in the city they are exempt from mezuzah on the city gate. The Taz 286:3 explains that the exemption is based on a danger.</ref>
	#The electrical posts used for an eruv do not need a mezuzah even though they function as doorways.<ref>Chazon Ish YD 172:3 writes that even though the electrical posts with the wires on top can serve as doorways to enclose an eruv for Shabbat (under certain conditions) they do not need a mezuzah since the mezuzah won't be guarded and also it might be a partially owned by non-Jews which would be exempt. [http://www.yutorah.org/sidebar/lecture.cfm/788640/rabbi-hershel-schachter/the-laws-of-mezuzah/ Rav Hershel Schachter in “The Laws of Mezuzah” (min 48-53)] explained that the factors why we don’t put up a mezuzah for a communal eruv are both because it might get ruined by weather or stolen. Additionally, it is because the Derech Hachaim Siddur writes that since the poles don’t divide the way the area is used (tashmisho echad) and it is more open than it is closed (omed murebeh al haparutz) for mezuzah purposes the poles don’t create a doorway. Therefore, an eruv doesn't require a mezuzah even in a Jewish community.</ref>		#The electrical posts used for an eruv do not need a mezuzah even though they function as doorways.<ref>Chazon Ish YD 172:3 writes that even though the electrical posts with the wires on top can serve as doorways to enclose an eruv for Shabbat (under certain conditions) they do not need a mezuzah since the mezuzah won't be guarded and also it might be a partially owned by non-Jews which would be exempt. [http://www.yutorah.org/sidebar/lecture.cfm/788640/rabbi-hershel-schachter/the-laws-of-mezuzah/ Rav Hershel Schachter in “The Laws of Mezuzah” (min 48-53)] explained that the factors why we don’t put up a mezuzah for a communal eruv are both because it might get ruined by weather or stolen. Additionally, it is because the Derech Hachaim Siddur writes that since the poles don’t divide the way the area is used (tashmisho echad) and it is more open than it is closed (omed murebeh al haparutz) for mezuzah purposes the poles don’t create a doorway. Therefore, an eruv doesn't require a mezuzah even in a Jewish community. Mezuzah: A Comprehensive Guide (by R' Yair Hoffman p. 120) writes that there is a dispute between Minchat Yitzchak 7:12 and Rabbi Belsky if Chazon Ish meant theoretically you should put a mezuzah on every tzurat hapetach of the eruv if not for the fear of non-Jews damaging the mezuzot. Minchat Yitzchak thought that theoretically yes, but Rav Belsky thought that even Chazon Ish would agree that fundamentally it is exempt. </ref>

	===Apartment Buildings===		===Apartment Buildings===

YitzchakSultan1: /* Walk-in Closet */

2025-07-01T18:12:06Z

Walk-in Closet

← Older revision		Revision as of 18:12, 1 July 2025
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	*The Taz OC 634:1 argues that everyone holds it is exempt. Shulchan Aruch Harav OC 366:5, Chazon Ish OC 110:28, YD 169:5, Rav Nissim Karelitz in Chut Shani (Mezuzah p. 82), Steipler (Orchot Rabbenu v. 4 p. 239), Rav Yitzchak Abadi in Or Yitzchak 2:52, and [http://www.yutorah.org/sidebar/lecture.cfm/839765/rabbi-baruch-simon/%D7%91%D7%A2%D7%A0%D7%99%D7%9F-%D7%9E%D7%A7%D7%95%D7%9D-%D7%A7%D7%91%D7%99%D7%A2%D7%AA-%D7%94%D7%9E%D7%96%D7%95%D7%96%D7%94/ Rabbi Baruch Simon] accept the Taz. Mishna Brurah 366:22 cites the dispute and in Shaar Hatziyun 366:13 he favors the opinion of the Taz.		*The Taz OC 634:1 argues that everyone holds it is exempt. Shulchan Aruch Harav OC 366:5, Chazon Ish OC 110:28, YD 169:5, Rav Nissim Karelitz in Chut Shani (Mezuzah p. 82), Steipler (Orchot Rabbenu v. 4 p. 239), Rav Yitzchak Abadi in Or Yitzchak 2:52, and [http://www.yutorah.org/sidebar/lecture.cfm/839765/rabbi-baruch-simon/%D7%91%D7%A2%D7%A0%D7%99%D7%9F-%D7%9E%D7%A7%D7%95%D7%9D-%D7%A7%D7%91%D7%99%D7%A2%D7%AA-%D7%94%D7%9E%D7%96%D7%95%D7%96%D7%94/ Rabbi Baruch Simon] accept the Taz. Mishna Brurah 366:22 cites the dispute and in Shaar Hatziyun 366:13 he favors the opinion of the Taz.
	*Chatom Sofer YD 280 and Maamar Mordechai 634:2 defend the Shulchan Aruch against the Taz. Gra 286:13 understands the Rambam like the Rosh but holds like the Rosh. Maharalbach 110 rules like the Rambam. Magen Avraham 366:6 assumes like the Shulchan Aruch, while Magen Avraham 398:6 assumes like the Taz. Additionally, according to the Chamudei Doniel obviously an area that is 2x8 is obligated if it is usable since according to his opinion if it is usable it is obligated even if it is less than 4x4.</ref> going into the closet without a bracha.<ref>In light of the Rabbi Akiva Eiger the closet should have a mezuzah on the right going out of the closet, but since according to the Rambam this closet needs a mezuzah going into the closet and the Chamudei Doniel would also have the mezuzah placed going in, many poskim hold that the mezuzah is placed going into the closet. This is the opinion of Rav Shlomo Zalman (cited by Hamezuzah Vehilchoteha ch. 3 fnt. 19), Teshuvot Vehanhagot 1:653, and Agur Bohalecha 19:7.</ref> It doesn't matter what shape it is in as long as it is usable.<ref>Rishon Letzion Sukkah 3a and 8a writes that obviously even for the Rambam it has to be usable. Therefore, a 1x16 amot house isn't obligated in a mezuzah since it is unusable, however, a 2x8 house is obligated. He also has a nuance that for a rectangle we calculate total area, but for a circle or other shapes we have to inscribe a rectangle inside that shape and use the area of that rectangle. However, the other poskim quoted in the previous footnote in understanding the Rambam did not make such a distinction.</ref>		*Chatom Sofer YD 280 and Maamar Mordechai 634:2 defend the Shulchan Aruch against the Taz. Gra 286:13 understands the Rambam like the Rosh but holds like the Rosh. Maharalbach 110 rules like the Rambam. Magen Avraham 366:6 assumes like the Shulchan Aruch, while Magen Avraham 398:6 assumes like the Taz. Additionally, according to the Chamudei Doniel obviously an area that is 2x8 is obligated if it is usable since according to his opinion if it is usable it is obligated even if it is less than 4x4.</ref> going into the closet without a bracha.<ref>In light of the Rabbi Akiva Eiger the closet should have a mezuzah on the right going out of the closet, but since according to the Rambam this closet needs a mezuzah going into the closet and the Chamudei Doniel would also have the mezuzah placed going in, many poskim hold that the mezuzah is placed going into the closet. This is the opinion of Rav Shlomo Zalman (cited by Hamezuzah Vehilchoteha ch. 3 fnt. 19), Teshuvot Vehanhagot 1:653, and Agur Bohalecha 19:7.</ref> It doesn't matter what shape it is in as long as it is usable.<ref>Rishon Letzion Sukkah 3a and 8a writes that obviously even for the Rambam it has to be usable. Therefore, a 1x16 amot house isn't obligated in a mezuzah since it is unusable, however, a 2x8 house is obligated. He also has a nuance that for a rectangle we calculate total area, but for a circle or other shapes we have to inscribe a rectangle inside that shape and use the area of that rectangle. However, the other poskim quoted in the previous footnote in understanding the Rambam did not make such a distinction.</ref>
	##A walk-in closet that is not 4x4 amot and doesn't even have the area of 4x4 amot, according to most poskim it is completely exempt from a mezuzah, though some say it is obligated since it is useful the way it is.<ref>Chamudei Doniel (Pitchei Teshuva 286:11) writes that an area that is meant to be used the way it is even if it is less than 4x4 amot is obligated in a mezuzah. Rashash Sukkah 3b s.v. may agrees. Maharam Shik 287 accepts the Chamudei Doniel. Agur Bohalecha quotes Minchat Yitzchak 1:8, 3:103, Even Yisrael 7:34, and Chovat Hadar 8:6 as being concerned for the opinion of the Chamudei Doniel. Or Letzion 1:14 only accepts the Chamudei Doniel regarding a small room open to a house.		##A walk-in closet that is not 4x4 amot and doesn't even have the area of 4x4 amot, according to most poskim is completely exempt from a mezuzah, though some say it is obligated since it is useful the way it is.<ref>Chamudei Doniel (Pitchei Teshuva 286:11) writes that an area that is meant to be used the way it is even if it is less than 4x4 amot is obligated in a mezuzah. Rashash Sukkah 3b s.v. may agrees. Maharam Shik 287 accepts the Chamudei Doniel. Agur Bohalecha quotes Minchat Yitzchak 1:8, 3:103, Even Yisrael 7:34, and Chovat Hadar 8:6 as being concerned for the opinion of the Chamudei Doniel. Or Letzion 1:14 only accepts the Chamudei Doniel regarding a small room open to a house.

	*On the other hand, Mikdash Me’at 286:39 strongly disagrees with the Chamudei Doniel. Yabia Omer 4:23:4-5 quotes Rav Shlomo Kluger (Kinat Sofrim 118), Teshuvot Lshoel 16, and Rav Chaim Zonenfeld in Salmat Chaim YD 105 disagreed with the Chamudei Doniel, while the Maharsham 3:154 agreed with the Chamudei Doniel. He concludes that the primary halacha is that the room is exempt. Shevet Halevi 2:152 and Agur Bohalecha 18:28 rule against the Chamudei Doniel.		*On the other hand, Mikdash Me’at 286:39 strongly disagrees with the Chamudei Doniel. Yabia Omer 4:23:4-5 quotes Rav Shlomo Kluger (Kinat Sofrim 118), Teshuvot Lshoel 16, and Rav Chaim Zonenfeld in Salmat Chaim YD 105 disagreed with the Chamudei Doniel, while the Maharsham 3:154 agreed with the Chamudei Doniel. He concludes that the primary halacha is that the room is exempt. Shevet Halevi 2:152 and Agur Bohalecha 18:28 rule against the Chamudei Doniel.
	*Orchot Rabbenu v. 3 p. 165 quotes the Chazon Ish as holding that we do not hold like the Chamudei Doniel. See Agur Bohalecha who discusses this further but generally agrees that the Chazon Ish disregarded the Chamudei Doniel. [http://www.yutorah.org/sidebar/lecture.cfm/839765/rabbi-baruch-simon/%D7%91%D7%A2%D7%A0%D7%99%D7%9F-%D7%9E%D7%A7%D7%95%D7%9D-%D7%A7%D7%91%D7%99%D7%A2%D7%AA-%D7%94%D7%9E%D7%96%D7%95%D7%96%D7%94/ Rabbi Simon in an article on mezuzot] agrees.</ref> Therefore, strictly speaking it doesn't need a mezuzah, but many poskim are strict to place a mezuzah going out from the closet into the room that itself is obligated in a mezuzah.<ref>Rabbi Akiva Eiger 286:13 writes that since the area is exempt from a mezuzah it can still be considered an entrance into the room. Shiltei Giborim (Hilchot Mezuzah 6b) cites the Riaz who holds of the same concept. The Chazon Ish YD 168:5 and 169:2 agrees and adds that accordingly the mezuzah should be placed on the left side, which is the right side going from the exempt area into the room. Rav Shlomo Zalman Auerbach (cited by Hamezuzah Vehilchoteha ch. 3 fnt. 19), Rav Wosner (Shevet Halevi 2:152, 2:156:286:13), Rav Elyashiv (Kovetz Teshuvot 2:6:3), Rav Shternbuch (Teshuvot Vehanhagot 1:653), [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)], Rav Aharon Lichtenstein (cited by [https://www.koltorah.org/halachah/do-walk-in-closets-and-porches-require-a-mezuzah-by-rabbi-chaim-jachter Rabbi Jachter]), Binyan Tzion 99, and Rav Heinemann (Star-K Kashrut Kurrents Winter 5779 p. 2; Guide to Halachos p. 101) agree.		*Orchot Rabbenu v. 3 p. 165 quotes the Chazon Ish as holding that we do not hold like the Chamudei Doniel. See Agur Bohalecha who discusses this further but generally agrees that the Chazon Ish disregarded the Chamudei Doniel. [http://www.yutorah.org/sidebar/lecture.cfm/839765/rabbi-baruch-simon/%D7%91%D7%A2%D7%A0%D7%99%D7%9F-%D7%9E%D7%A7%D7%95%D7%9D-%D7%A7%D7%91%D7%99%D7%A2%D7%AA-%D7%94%D7%9E%D7%96%D7%95%D7%96%D7%94/ Rabbi Simon in an article on mezuzot] agrees.</ref> Therefore, strictly speaking it doesn't need a mezuzah,<ref>Rav Belsky (Mezuzah by R' Yair Hoffman p. 100) held that it is not necessary to put up any mezuzah for the walk-in closet at all. He quoted that this was the opinion of Rav Moshe and the custom in Europe. </ref> but many poskim are strict to place a mezuzah going out from the closet into the room that itself is obligated in a mezuzah.<ref>Rabbi Akiva Eiger 286:13 writes that since the area is exempt from a mezuzah it can still be considered an entrance into the room. Shiltei Giborim (Hilchot Mezuzah 6b) cites the Riaz who holds of the same concept. The Chazon Ish YD 168:5 and 169:2 agrees and adds that accordingly the mezuzah should be placed on the left side, which is the right side going from the exempt area into the room. Rav Shlomo Zalman Auerbach (cited by Hamezuzah Vehilchoteha ch. 3 fnt. 19), Rav Wosner (Shevet Halevi 2:152, 2:156:286:13), Rav Elyashiv (Kovetz Teshuvot 2:6:3), Rav Shternbuch (Teshuvot Vehanhagot 1:653), [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)], Rav Aharon Lichtenstein (cited by [https://www.koltorah.org/halachah/do-walk-in-closets-and-porches-require-a-mezuzah-by-rabbi-chaim-jachter Rabbi Jachter]), Binyan Tzion 99, and Rav Heinemann (Star-K Kashrut Kurrents Winter 5779 p. 2; Guide to Halachos p. 101) agree.

	*In disagreement with Rabbi Akiva Eiger, the Chikrei Lev YD 129 posits that since the area is exempt in it of itself it is never considered an entrance just because you can enter it and then while exiting it enter into another room. That is considered an exit and not entering. Or Letzion YD 1:14 isn’t certain if the Chikrei Lev is correct but he certainly considers his opinion significant. Yabia Omer 4:23:6 is also uncertain of Rabbi Akiva Eiger and cites Tzur Yakov and Tarshish Shoham quoting Lechem Hapanim who disagree with Rabbi Akiva Eiger. Igrot Moshe YD 1:181, Agur Bohalecha 19:6, [https://www.hebrewbooks.org/pdfpager.aspx?req=123&st=&pgnum=235 Chesed Lavraham YD 91], Yalkut Yosef 286:21, and [http://www.yutorah.org/sidebar/lecture.cfm/839765/rabbi-baruch-simon/%D7%91%D7%A2%D7%A0%D7%99%D7%9F-%D7%9E%D7%A7%D7%95%D7%9D-%D7%A7%D7%91%D7%99%D7%A2%D7%AA-%D7%94%D7%9E%D7%96%D7%95%D7%96%D7%94/ Rabbi Baruch Simon] all agree with Chikrei Lev and reject Rabbi Akiva Eiger. Therefore, strictly speaking the closet is exempt from a mezuzah.		*In disagreement with Rabbi Akiva Eiger, the Chikrei Lev YD 129 posits that since the area is exempt in it of itself it is never considered an entrance just because you can enter it and then while exiting it enter into another room. That is considered an exit and not entering. Or Letzion YD 1:14 isn’t certain if the Chikrei Lev is correct but he certainly considers his opinion significant. Yabia Omer 4:23:6 is also uncertain of Rabbi Akiva Eiger and cites Tzur Yakov and Tarshish Shoham quoting Lechem Hapanim who disagree with Rabbi Akiva Eiger. Igrot Moshe YD 1:181, Agur Bohalecha 19:6, [https://www.hebrewbooks.org/pdfpager.aspx?req=123&st=&pgnum=235 Chesed Lavraham YD 91], Yalkut Yosef 286:21, and [http://www.yutorah.org/sidebar/lecture.cfm/839765/rabbi-baruch-simon/%D7%91%D7%A2%D7%A0%D7%99%D7%9F-%D7%9E%D7%A7%D7%95%D7%9D-%D7%A7%D7%91%D7%99%D7%A2%D7%AA-%D7%94%D7%9E%D7%96%D7%95%D7%96%D7%94/ Rabbi Baruch Simon] all agree with Chikrei Lev and reject Rabbi Akiva Eiger. Therefore, strictly speaking the closet is exempt from a mezuzah.

YitzchakSultan1: /* Back Door to Backyard */

2024-08-27T01:42:46Z

Back Door to Backyard

← Older revision		Revision as of 01:42, 27 August 2024
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	#If there's a back door that opens to an enclosed backyard that is completely closed then the mezuzah should be placed on the right side going into the backyard.<ref>Maharil (responsa 94), Bet Yosef 289:3, Taz 289:3, Chelkat Yakov YD 161, Yabia Omer YD 4:23:6. The Chelkat Yakov writes that even though the Bet Meir and Chavot Daat ask on the Maharil since most poskim accept the Maharil we follow his opinion. His opinion is based on the concept that you walk from the house to the backyard and since the back door is an entrance to the backyard which has no other entrance then the mezuzah must be on the right entering the backyard. [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)] agreed.		#If there's a back door that opens to an enclosed backyard that is completely closed then the mezuzah should be placed on the right side going into the backyard.<ref>Maharil (responsa 94), Bet Yosef 289:3, Taz 289:3, Chelkat Yakov YD 161, Yabia Omer YD 4:23:6. The Chelkat Yakov writes that even though the Bet Meir and Chavot Daat ask on the Maharil since most poskim accept the Maharil we follow his opinion. His opinion is based on the concept that you walk from the house to the backyard and since the back door is an entrance to the backyard which has no other entrance then the mezuzah must be on the right entering the backyard. [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)] agreed.
	*Chazon Ish YD 168:4-6 argues with the Maharil that the mezuzah should be on the right going into the house even when there is no gate out of the courtyard. He explains that since the courtyard is only obligated because it is open to the house, the mezuzah must be placed on the right side going into the house. Bet Meir 289 agrees for another reason. However, Rav Moshe Feinstein in Igrot Moshe YD 1:181 defends the Maharil and explains that once the courtyard is obligated when it opens to houses, it is obligated in it of itself.</ref>		*Chazon Ish YD 168:4-6 argues with the Maharil that the mezuzah should be on the right going into the house even when there is no gate out of the courtyard. He explains that since the courtyard is only obligated because it is open to the house, the mezuzah must be placed on the right side going into the house. Bet Meir 289 agrees for another reason. However, Rav Moshe Feinstein in Igrot Moshe YD 1:181 defends the Maharil and explains that once the courtyard is obligated when it opens to houses, it is obligated in it of itself.</ref>
	#If the back door opens into a backyard that has a gate to a courtyard or street then the back door should have a mezuzah on the right side going into the house because the house is used more than the backyard.<ref>The Maharil (responsa 94) wrote that if the back door opens into a backyard that has a gate to a street then the direction of the mezuzah is determined by which way the door opens. Taz 289:3 quotes it. Chelkat Yakov YD 161 writes that even though the Maharil writes that when there are two doors to a backyard the mezuzah is determined by the way the door opens, the Levush holds that we would put up the mezuzah going into the house since it is used more than the backyard. Furthermore, the Bet Meir and Chavot Daat disagree with the Maharil altogether even when the backyard has no other exit. Therefore, the Chelkat Yakov concludes that since the house is used more than the courtyard that trumps the rule of the fact that the majority of the walking is from the house to the courtyard. Igrot Moshe YD 1:181 and Yeshuot Malko (Mezuzah 6:1) agreed with the distinction of the Chelkat Yakov of accepting the ~~first case of~~ the ~~Maharil~~ but not when the courtyard is open to the street. In that case the mezuzah is placed on the right side going into the house. [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)] and Rav Nissim Karelitz (Chut Shani Mezuzah p. 125) agree.</ref> Some hold that the mezuzah is placed on the right side in the direction of whichever way the majority of the time people enter.<ref>In summary, when the house opens to a backyard and there’s another entrance from the backyard to the street, according to Bet Meir (YD 289), Chazon Ish (YD 168:4-6), and Rav Moshe Feinstein (Igrot Moshe YD 1:181) the mezuzah is placed on the right side going into the house. However, according to Maharil 94 and Taz (YD 289:4) the mezuzah is placed in the direction of the heker tzir. According to this approach, some poskim hold that we only follow heker tzir if each side is used equally. However, if the majority of the time people walk one direction, the mezuzah is placed on the right side going in that direction. Keviyut Mezuzah Vhilchoteha (10:7 p. 138) and Lev Shome’a (2:13 p. 25) quote both of these opinions.</ref>		#If the back door opens into a backyard that has a gate to a courtyard or street then the back door should have a mezuzah on the right side going into the house because the house is used more than the backyard.<ref>The Maharil (responsa 94) wrote that if the back door opens into a backyard that has a gate to a street then the direction of the mezuzah is determined by which way the door opens. Taz 289:3 quotes it. Chelkat Yakov YD 161 writes that even though the Maharil writes that when there are two doors to a backyard the mezuzah is determined by the way the door opens, the Levush holds that we would put up the mezuzah going into the house since it is used more than the backyard. Furthermore, the Bet Meir and Chavot Daat disagree with the Maharil altogether even when the backyard has no other exit. Therefore, the Chelkat Yakov concludes that since the house is used more than the courtyard that trumps the rule of the fact that the majority of the walking is from the house to the courtyard. Igrot Moshe YD 1:181 and Yeshuot Malko (Mezuzah 6:1) agreed with the distinction of the Chelkat Yakov of accepting the Maharil where the courtyard is not open to the street, but not when the courtyard is open to the street. In that case the mezuzah is placed on the right side going into the house. [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)] and Rav Nissim Karelitz (Chut Shani Mezuzah p. 125) agree.</ref> Some hold that the mezuzah is placed on the right side in the direction of whichever way the majority of the time people enter.<ref>In summary, when the house opens to a backyard and there’s another entrance from the backyard to the street, according to Bet Meir (YD 289), Chazon Ish (YD 168:4-6), and Rav Moshe Feinstein (Igrot Moshe YD 1:181) the mezuzah is placed on the right side going into the house. However, according to Maharil 94 and Taz (YD 289:4) the mezuzah is placed in the direction of the heker tzir. According to this approach, some poskim hold that we only follow heker tzir if each side is used equally. However, if the majority of the time people walk one direction, the mezuzah is placed on the right side going in that direction. Keviyut Mezuzah Vhilchoteha (10:7 p. 138) and Lev Shome’a (2:13 p. 25) quote both of these opinions.</ref>

	====Balcony or Porch====		====Balcony or Porch====

Unknown user: /* Back Door to Backyard */

2023-06-05T16:16:03Z

Back Door to Backyard

← Older revision		Revision as of 16:16, 5 June 2023
Line 335:		Line 335:
	#If there's a back door that opens to an enclosed backyard that is completely closed then the mezuzah should be placed on the right side going into the backyard.<ref>Maharil (responsa 94), Bet Yosef 289:3, Taz 289:3, Chelkat Yakov YD 161, Yabia Omer YD 4:23:6. The Chelkat Yakov writes that even though the Bet Meir and Chavot Daat ask on the Maharil since most poskim accept the Maharil we follow his opinion. His opinion is based on the concept that you walk from the house to the backyard and since the back door is an entrance to the backyard which has no other entrance then the mezuzah must be on the right entering the backyard. [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)] agreed.		#If there's a back door that opens to an enclosed backyard that is completely closed then the mezuzah should be placed on the right side going into the backyard.<ref>Maharil (responsa 94), Bet Yosef 289:3, Taz 289:3, Chelkat Yakov YD 161, Yabia Omer YD 4:23:6. The Chelkat Yakov writes that even though the Bet Meir and Chavot Daat ask on the Maharil since most poskim accept the Maharil we follow his opinion. His opinion is based on the concept that you walk from the house to the backyard and since the back door is an entrance to the backyard which has no other entrance then the mezuzah must be on the right entering the backyard. [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)] agreed.
	*Chazon Ish YD 168:4-6 argues with the Maharil that the mezuzah should be on the right going into the house even when there is no gate out of the courtyard. He explains that since the courtyard is only obligated because it is open to the house, the mezuzah must be placed on the right side going into the house. Bet Meir 289 agrees for another reason. However, Rav Moshe Feinstein in Igrot Moshe YD 1:181 defends the Maharil and explains that once the courtyard is obligated when it opens to houses, it is obligated in it of itself.</ref>		*Chazon Ish YD 168:4-6 argues with the Maharil that the mezuzah should be on the right going into the house even when there is no gate out of the courtyard. He explains that since the courtyard is only obligated because it is open to the house, the mezuzah must be placed on the right side going into the house. Bet Meir 289 agrees for another reason. However, Rav Moshe Feinstein in Igrot Moshe YD 1:181 defends the Maharil and explains that once the courtyard is obligated when it opens to houses, it is obligated in it of itself.</ref>
	#If the back door opens into a backyard that has a gate to a courtyard or street then the back door should have a mezuzah on the right side going into the house because the house is used more than the backyard.<ref>The Maharil (responsa 94) wrote that if the back door opens into a backyard that has a gate to a street then the direction of the mezuzah is determined by which way the door opens. Taz 289:3 quotes it. Chelkat Yakov YD 161 writes that even though the Maharil writes that when there are two doors to a backyard the mezuzah is determined by the way the door opens, the Levush holds that we would put up the mezuzah going into the house since it is used more than the backyard. Furthermore, the Bet Meir and Chavot Daat disagree with the Maharil altogether even when the backyard has no other exit. Therefore, the Chelkat Yakov concludes that since the house is used more than the courtyard that trumps the rule of the fact that the majority of the walking is from the house to the courtyard. Igrot Moshe YD 1:181 and Yeshuot Malko (Mezuzah 6:1) agreed with the distinction of the Chelkat Yakov of accepting the first case of the Maharil but not when the courtyard is open to the street. In that case the mezuzah is placed on the right side going into the house. [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)] and Rav Nissim Karelitz (Chut Shani Mezuzah p. 125) agree.</ref>		#If the back door opens into a backyard that has a gate to a courtyard or street then the back door should have a mezuzah on the right side going into the house because the house is used more than the backyard.<ref>The Maharil (responsa 94) wrote that if the back door opens into a backyard that has a gate to a street then the direction of the mezuzah is determined by which way the door opens. Taz 289:3 quotes it. Chelkat Yakov YD 161 writes that even though the Maharil writes that when there are two doors to a backyard the mezuzah is determined by the way the door opens, the Levush holds that we would put up the mezuzah going into the house since it is used more than the backyard. Furthermore, the Bet Meir and Chavot Daat disagree with the Maharil altogether even when the backyard has no other exit. Therefore, the Chelkat Yakov concludes that since the house is used more than the courtyard that trumps the rule of the fact that the majority of the walking is from the house to the courtyard. Igrot Moshe YD 1:181 and Yeshuot Malko (Mezuzah 6:1) agreed with the distinction of the Chelkat Yakov of accepting the first case of the Maharil but not when the courtyard is open to the street. In that case the mezuzah is placed on the right side going into the house. [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)] and Rav Nissim Karelitz (Chut Shani Mezuzah p. 125) agree.</ref> Some hold that the mezuzah is placed on the right side in the direction of whichever way the majority of the time people enter.<ref>In summary, when the house opens to a backyard and there’s another entrance from the backyard to the street, according to Bet Meir (YD 289), Chazon Ish (YD 168:4-6), and Rav Moshe Feinstein (Igrot Moshe YD 1:181) the mezuzah is placed on the right side going into the house. However, according to Maharil 94 and Taz (YD 289:4) the mezuzah is placed in the direction of the heker tzir. According to this approach, some poskim hold that we only follow heker tzir if each side is used equally. However, if the majority of the time people walk one direction, the mezuzah is placed on the right side going in that direction. Keviyut Mezuzah Vhilchoteha (10:7 p. 138) and Lev Shome’a (2:13 p. 25) quote both of these opinions.</ref>

	====Balcony or Porch====		====Balcony or Porch====

Unknown user: /* Back Door to Backyard */

2023-06-05T04:28:58Z

Back Door to Backyard

← Older revision		Revision as of 04:28, 5 June 2023
Line 335:		Line 335:
	#If there's a back door that opens to an enclosed backyard that is completely closed then the mezuzah should be placed on the right side going into the backyard.<ref>Maharil (responsa 94), Bet Yosef 289:3, Taz 289:3, Chelkat Yakov YD 161, Yabia Omer YD 4:23:6. The Chelkat Yakov writes that even though the Bet Meir and Chavot Daat ask on the Maharil since most poskim accept the Maharil we follow his opinion. His opinion is based on the concept that you walk from the house to the backyard and since the back door is an entrance to the backyard which has no other entrance then the mezuzah must be on the right entering the backyard. [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)] agreed.		#If there's a back door that opens to an enclosed backyard that is completely closed then the mezuzah should be placed on the right side going into the backyard.<ref>Maharil (responsa 94), Bet Yosef 289:3, Taz 289:3, Chelkat Yakov YD 161, Yabia Omer YD 4:23:6. The Chelkat Yakov writes that even though the Bet Meir and Chavot Daat ask on the Maharil since most poskim accept the Maharil we follow his opinion. His opinion is based on the concept that you walk from the house to the backyard and since the back door is an entrance to the backyard which has no other entrance then the mezuzah must be on the right entering the backyard. [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)] agreed.
	*Chazon Ish YD 168:4-6 argues with the Maharil that the mezuzah should be on the right going into the house even when there is no gate out of the courtyard. He explains that since the courtyard is only obligated because it is open to the house, the mezuzah must be placed on the right side going into the house. Bet Meir 289 agrees for another reason. However, Rav Moshe Feinstein in Igrot Moshe YD 1:181 defends the Maharil and explains that once the courtyard is obligated when it opens to houses, it is obligated in it of itself.</ref>		*Chazon Ish YD 168:4-6 argues with the Maharil that the mezuzah should be on the right going into the house even when there is no gate out of the courtyard. He explains that since the courtyard is only obligated because it is open to the house, the mezuzah must be placed on the right side going into the house. Bet Meir 289 agrees for another reason. However, Rav Moshe Feinstein in Igrot Moshe YD 1:181 defends the Maharil and explains that once the courtyard is obligated when it opens to houses, it is obligated in it of itself.</ref>
	#If the back door opens into a backyard that has a gate to a courtyard or street then the back door should have a mezuzah on the right side going into the house because the house is used more than the backyard.<ref>The Maharil (responsa 94) wrote that if the back door opens into a backyard that has a gate to a street then the direction of the mezuzah is determined by which way the door opens. Taz 289:3 quotes it. Chelkat Yakov YD 161 writes that even though the Maharil writes that when there are two doors to a backyard the mezuzah is determined by the way the door opens, the Levush holds that we would put up the mezuzah going into the house since it is used more than the backyard. Furthermore, the Bet Meir and Chavot Daat disagree with the Maharil altogether even when the backyard has no other exit. Therefore, the Chelkat Yakov concludes that since the house is used more than the courtyard that trumps the rule of the fact that the majority of the walking is from the house to the courtyard. Igrot Moshe YD 1:181 and Yeshuot Malko (Mezuzah 6:1) agreed with the distinction of the Chelkat Yakov of accepting the first case of the Maharil but not when the courtyard is open to the street. In that case the mezuzah is placed on the right side going into the house. [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)] ~~agreed~~.</ref>		#If the back door opens into a backyard that has a gate to a courtyard or street then the back door should have a mezuzah on the right side going into the house because the house is used more than the backyard.<ref>The Maharil (responsa 94) wrote that if the back door opens into a backyard that has a gate to a street then the direction of the mezuzah is determined by which way the door opens. Taz 289:3 quotes it. Chelkat Yakov YD 161 writes that even though the Maharil writes that when there are two doors to a backyard the mezuzah is determined by the way the door opens, the Levush holds that we would put up the mezuzah going into the house since it is used more than the backyard. Furthermore, the Bet Meir and Chavot Daat disagree with the Maharil altogether even when the backyard has no other exit. Therefore, the Chelkat Yakov concludes that since the house is used more than the courtyard that trumps the rule of the fact that the majority of the walking is from the house to the courtyard. Igrot Moshe YD 1:181 and Yeshuot Malko (Mezuzah 6:1) agreed with the distinction of the Chelkat Yakov of accepting the first case of the Maharil but not when the courtyard is open to the street. In that case the mezuzah is placed on the right side going into the house. [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)] and Rav Nissim Karelitz (Chut Shani Mezuzah p. 125) agree.</ref>

	====Balcony or Porch====		====Balcony or Porch====

Unknown user: /* Back Door to Backyard */

2023-06-05T04:28:10Z

Back Door to Backyard

← Older revision		Revision as of 04:28, 5 June 2023
Line 335:		Line 335:
	#If there's a back door that opens to an enclosed backyard that is completely closed then the mezuzah should be placed on the right side going into the backyard.<ref>Maharil (responsa 94), Bet Yosef 289:3, Taz 289:3, Chelkat Yakov YD 161, Yabia Omer YD 4:23:6. The Chelkat Yakov writes that even though the Bet Meir and Chavot Daat ask on the Maharil since most poskim accept the Maharil we follow his opinion. His opinion is based on the concept that you walk from the house to the backyard and since the back door is an entrance to the backyard which has no other entrance then the mezuzah must be on the right entering the backyard. [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)] agreed.		#If there's a back door that opens to an enclosed backyard that is completely closed then the mezuzah should be placed on the right side going into the backyard.<ref>Maharil (responsa 94), Bet Yosef 289:3, Taz 289:3, Chelkat Yakov YD 161, Yabia Omer YD 4:23:6. The Chelkat Yakov writes that even though the Bet Meir and Chavot Daat ask on the Maharil since most poskim accept the Maharil we follow his opinion. His opinion is based on the concept that you walk from the house to the backyard and since the back door is an entrance to the backyard which has no other entrance then the mezuzah must be on the right entering the backyard. [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)] agreed.
	*Chazon Ish YD 168:4-6 argues with the Maharil that the mezuzah should be on the right going into the house even when there is no gate out of the courtyard. He explains that since the courtyard is only obligated because it is open to the house, the mezuzah must be placed on the right side going into the house. Bet Meir 289 agrees for another reason. However, Rav Moshe Feinstein in Igrot Moshe YD 1:181 defends the Maharil and explains that once the courtyard is obligated when it opens to houses, it is obligated in it of itself.</ref>		*Chazon Ish YD 168:4-6 argues with the Maharil that the mezuzah should be on the right going into the house even when there is no gate out of the courtyard. He explains that since the courtyard is only obligated because it is open to the house, the mezuzah must be placed on the right side going into the house. Bet Meir 289 agrees for another reason. However, Rav Moshe Feinstein in Igrot Moshe YD 1:181 defends the Maharil and explains that once the courtyard is obligated when it opens to houses, it is obligated in it of itself.</ref>
	#If the back door opens into a backyard that has a gate to a courtyard or street then the back door should have a mezuzah on the right side going into the house because the house is used more than the backyard.<ref>The Maharil (responsa 94) wrote that if the back door opens into a backyard that has a gate to a street then the direction of the mezuzah is determined by which way the door opens. Taz 289:3 quotes it. Chelkat Yakov YD 161 writes that even though the Maharil writes that when there are two doors to a backyard the mezuzah is determined by the way the door opens, the Levush holds that we would put up the mezuzah going into the house since it is used more than the backyard. Furthermore, the Bet Meir and Chavot Daat disagree with the Maharil altogether even when the backyard has no other exit. Therefore, the Chelkat Yakov concludes that since the house is used more than the courtyard that trumps the rule of the fact that the majority of the walking is from the house to the courtyard. Igrot Moshe YD 1:181 and Yeshuot Malko (Mezuzah 6:1) agreed with the distinction of the Chelkat Yakov of accepting the first case of the Maharil but not when the courtyard is open to the street. [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)] agreed.</ref>		#If the back door opens into a backyard that has a gate to a courtyard or street then the back door should have a mezuzah on the right side going into the house because the house is used more than the backyard.<ref>The Maharil (responsa 94) wrote that if the back door opens into a backyard that has a gate to a street then the direction of the mezuzah is determined by which way the door opens. Taz 289:3 quotes it. Chelkat Yakov YD 161 writes that even though the Maharil writes that when there are two doors to a backyard the mezuzah is determined by the way the door opens, the Levush holds that we would put up the mezuzah going into the house since it is used more than the backyard. Furthermore, the Bet Meir and Chavot Daat disagree with the Maharil altogether even when the backyard has no other exit. Therefore, the Chelkat Yakov concludes that since the house is used more than the courtyard that trumps the rule of the fact that the majority of the walking is from the house to the courtyard. Igrot Moshe YD 1:181 and Yeshuot Malko (Mezuzah 6:1) agreed with the distinction of the Chelkat Yakov of accepting the first case of the Maharil but not when the courtyard is open to the street. In that case the mezuzah is placed on the right side going into the house. [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)] agreed.</ref>

	====Balcony or Porch====		====Balcony or Porch====

Unknown user: /* Back Door to Backyard */

2023-05-30T11:04:04Z

Back Door to Backyard

← Older revision		Revision as of 11:04, 30 May 2023
Line 333:		Line 333:
	====Back Door to Backyard====		====Back Door to Backyard====

	#If there's a back door that opens to an enclosed backyard that is completely closed then the mezuzah should be placed on the right side going into the backyard.<ref>Maharil (responsa 94), Bet Yosef 289:3, Taz 289:3, Chelkat Yakov YD 161, Yabia Omer 6:23:6. The Chelkat Yakov writes that even though the Bet Meir and Chavot Daat ask on the Maharil since most poskim accept the Maharil we follow his opinion. His opinion is based on the concept that you walk from the house to the backyard and since the back door is an entrance to the backyard which has no other entrance then the mezuzah must be on the right entering the backyard. [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)] agreed.		#If there's a back door that opens to an enclosed backyard that is completely closed then the mezuzah should be placed on the right side going into the backyard.<ref>Maharil (responsa 94), Bet Yosef 289:3, Taz 289:3, Chelkat Yakov YD 161, Yabia Omer YD 4:23:6. The Chelkat Yakov writes that even though the Bet Meir and Chavot Daat ask on the Maharil since most poskim accept the Maharil we follow his opinion. His opinion is based on the concept that you walk from the house to the backyard and since the back door is an entrance to the backyard which has no other entrance then the mezuzah must be on the right entering the backyard. [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)] agreed.

	*Chazon Ish YD 168:4-6 argues with the Maharil that the mezuzah should be on the right going into the house even when there is no gate out of the courtyard. He explains that since the courtyard is only obligated because it is open to the house, the mezuzah must be placed on the right side going into the house. Bet Meir 289 agrees for another reason. However, Rav Moshe Feinstein in Igrot Moshe YD 1:181 defends the Maharil and explains that once the courtyard is obligated when it opens to houses, it is obligated in it of itself.</ref>		*Chazon Ish YD 168:4-6 argues with the Maharil that the mezuzah should be on the right going into the house even when there is no gate out of the courtyard. He explains that since the courtyard is only obligated because it is open to the house, the mezuzah must be placed on the right side going into the house. Bet Meir 289 agrees for another reason. However, Rav Moshe Feinstein in Igrot Moshe YD 1:181 defends the Maharil and explains that once the courtyard is obligated when it opens to houses, it is obligated in it of itself.</ref>
	#If the back door opens into a backyard that has a gate to a courtyard or street then the back door should have a mezuzah on the right side going into the house because the house is used more than the backyard.<ref>The Maharil (responsa 94) wrote that if the back door opens into a backyard that has a gate to a street then the direction of the mezuzah is determined by which way the door opens. Taz 289:3 quotes it. Chelkat Yakov YD 161 writes that even though the Maharil writes that when there are two doors to a backyard the mezuzah is determined by the way the door opens, the Levush holds that we would put up the mezuzah going into the house since it is used more than the backyard. Furthermore, the Bet Meir and Chavot Daat disagree with the Maharil altogether even when the backyard has no other exit. Therefore, the Chelkat Yakov concludes that since the house is used more than the courtyard that trumps the rule of the fact that the majority of the walking is from the house to the courtyard. Igrot Moshe YD 1:181 and Yeshuot Malko (Mezuzah 6:1) agreed with the distinction of the Chelkat Yakov of accepting the first case of the Maharil but not when the courtyard is open to the street. [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)] agreed.</ref>		#If the back door opens into a backyard that has a gate to a courtyard or street then the back door should have a mezuzah on the right side going into the house because the house is used more than the backyard.<ref>The Maharil (responsa 94) wrote that if the back door opens into a backyard that has a gate to a street then the direction of the mezuzah is determined by which way the door opens. Taz 289:3 quotes it. Chelkat Yakov YD 161 writes that even though the Maharil writes that when there are two doors to a backyard the mezuzah is determined by the way the door opens, the Levush holds that we would put up the mezuzah going into the house since it is used more than the backyard. Furthermore, the Bet Meir and Chavot Daat disagree with the Maharil altogether even when the backyard has no other exit. Therefore, the Chelkat Yakov concludes that since the house is used more than the courtyard that trumps the rule of the fact that the majority of the walking is from the house to the courtyard. Igrot Moshe YD 1:181 and Yeshuot Malko (Mezuzah 6:1) agreed with the distinction of the Chelkat Yakov of accepting the first case of the Maharil but not when the courtyard is open to the street. [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)] agreed.</ref>

Unknown user: /* Balcony or Porch */

2023-05-30T11:03:27Z

Balcony or Porch

← Older revision		Revision as of 11:03, 30 May 2023
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	#A roofed front porch that is open to the front yard or street and opens up to the house is obligated in a mezuzah. If it has 4 amot by 4 amot of space it is obligated in a mezuzah with a bracha. If the area it surrounds is 16 square amot, one should put up a mezuzah without a bracha.<ref>HaMezuzah VeHilchoteha 3:10</ref>		#A roofed front porch that is open to the front yard or street and opens up to the house is obligated in a mezuzah. If it has 4 amot by 4 amot of space it is obligated in a mezuzah with a bracha. If the area it surrounds is 16 square amot, one should put up a mezuzah without a bracha.<ref>HaMezuzah VeHilchoteha 3:10</ref>
	#A roofed porch that has 4 amot by amot of space on the side or back of the house is obligated in a mezuzah with a bracha.<ref>Chovat Hadar ch. 1 p. 15, Or Letzion YD 1:14, Yabia Omer YD 4:23, Mezuzah Vhilchoteha 3:11. However, the Chazon Ish YD 168:6 held that a porch is exempt since we don't use porches today like they used to. They used to be used as one of the rooms of the house, but today they are used for temporary uses to eat a snack or take a short nap.</ref>		#A roofed porch that has 4 amot by amot of space on the side or back of the house is obligated in a mezuzah with a bracha.<ref>Chovat Hadar ch. 1 p. 15, Or Letzion YD 1:14, Yabia Omer YD 4:23, Mezuzah Vhilchoteha 3:11. However, the Chazon Ish YD 168:6 held that a porch is exempt since we don't use porches today like they used to. They used to be used as one of the rooms of the house, but today they are used for temporary uses to eat a snack or take a short nap.</ref>
	#A balcony or deck that opens to a house and has no other entrance or exit should have a mezuzah on the right going from the house to the balcony.<ref>The Maharil quoted by the Taz 289:4 writes that if a house opens to enclosed courtyard and it doesn't have any other opening then certainly the doorway to the courtyard is considered an entrance to the courtyard since there's no other way in. However, the Bet Meir 289 argues with the Maharil and says that since the house is used more than the courtyard it is considered an entrance into the house. Chazon Ish YD 168:5 (cited by Yabia Omer) and Binyan Tzion (cited by Chelkat Yakov) agree with the Bet Meir. Maharam Shik 287, Maharsham 1:71 and 3:154, and Chelkat Yakov YD 162 agree with the Maharil against the Bet Meir. The Daat Kedoshim agrees with the Bet Meir unless it is an area less than 4x4 amot which might not be obligated at all in which case he follows the Maharil. Rav Ovadia Yosef in Yabia Omer YD 4:23:6 cites the Masechet Mezuzah ch. 2 which amazingly has an explicit dispute between the Tana Kama and Rabbi Yosi about this exact case where a house opens to a courtyard that doesn't have another entrance. Rav Ovadia quotes dozens of sources whether we generally follow Rabbi Yosi over Tana Kama or not and additionally if it is possible to disregard this source since it is post-talmudic. In any event, he is convinced of the argument of the Bet Meir but still follows the opinion of the Maharil being that he was quoted by the Bet Yosef and is an earlier source.</ref>		#A balcony or deck that opens to a house and has no other entrance or exit should have a mezuzah on the right going from the house to the balcony.<ref>The Maharil quoted by the Taz 289:4 writes that if a house opens to enclosed courtyard and it doesn't have any other opening then certainly the doorway to the courtyard is considered an entrance to the courtyard since there's no other way in. However, the Bet Meir 289 argues with the Maharil and says that since the house is used more than the courtyard it is considered an entrance into the house. Chazon Ish YD 168:5 (cited by Yabia Omer) and Binyan Tzion (cited by Chelkat Yakov) agree with the Bet Meir. Maharam Shik 287, Maharsham 1:71 and 3:154, and Chelkat Yakov YD 162 agree with the Maharil against the Bet Meir. The Daat Kedoshim agrees with the Bet Meir unless it is an area less than 4x4 amot which might not be obligated at all in which case he follows the Maharil. Rav Ovadia Yosef in Yabia Omer YD 4:23:6 cites the Masechet Mezuzah ch. 2 which amazingly has an explicit dispute between the Tana Kama and Rabbi Yosi about this exact case where a house opens to a courtyard that doesn't have another entrance. Rav Ovadia quotes dozens of sources whether we generally follow Rabbi Yosi over Tana Kama or not and additionally if it is possible to disregard this source since it is post-talmudic. In any event, he is convinced of the argument of the Bet Meir but still follows the opinion of the Maharil being that he was quoted by the Bet Yosef and is an earlier source. Yalkut Yosef (Sova Semachot v. 1 p. 330 n. 26) writes that if the porch is enclosed completely the mezuzah is placed on the right side going out from the house, but if the porch has an entrance or gate from the yard which can be accessed from the street, the mezuzah is placed on the right side going in from the porch to the house.</ref>
	#Even if the balcony is less than 4x4 amot and isn't roofed, according to Sephardim, the mezuzah should be placed on the right side going from the house to the balcony.<ref>Yabia Omer 4:23:6, Or Letzion 1:14, Hamezuzah Vehilchoteha 3:11. Or Letzion 1:14 writes that the minhag is to put a mezuzah on the right going from the house to the balcony. He explains that if the balcony is less than 4x4 amot it isn't considered obligated in a mezuzah in it of itself. Additionally, if it doesn't have a roof it isn't obligated in it of itself. However, since the balcony opens to the house which is obligated we can treat the balcony like a foyer (bet shaar) before the house which is obligated even if it is less than 4x4. However, the dispute is why the foyer is obligated. According to the Tosfot and Rosh it is only obligated rabbinically but it is obligated as a structure that is useful for its designated purpose. However, according to the Rambam, it is obligated biblically because it opens to a house. According to the Rambam the mezuzah should be placed on the right side going in from the balcony since the balcony is only obligated as it serves the house. However, according to the Tosfot and Rosh the mezuzah should be placed on the right side going from the house to the balcony as it is obligated in it of itself. Yet, the minhag is just to put a mezuzah on the right side going from the house to the balcony like the Rosh since perhaps we follow the Rosh and even if we don't we follow the opinion of the Chikrei Lev who holds that the balcony door can't be considered an entrance for the house since you can only use it if you first exited through it. He quotes that this was also the opinion of the Rosh Yeshiva of Porat Yosef, Rav Ezra Attiyah. </ref> Ashkenazim hold that if the balcony is less than the equivalent of 16 square amot the mezuzah should be put on the right side going from the balcony into the house. But if it is more than the equivalent of 16 square amot the mezuzah is placed on the right side going from the house out to the balcony.<ref>Hamezuzah Vehilchoteha ch. 3 fnt. 19 cites the Chiko Mamtakim p. 359 who quotes Rav Shlomo Zalman Auerbach has holding that a balcony that is 4x4 amot square or the equivalent should have the mezuzah from the house to the balcony like the Maharil, but if the balcony is smaller than that it should have a mezuzah on the right side from the balcony to the house like the Bet Meir, Chazon Ish, and Rabbi Akiva Eiger. Inside Stam p. 212 quotes that Rav Moshe Feinstein, Or Letzion 1:14, and Minchat Yitzchak 1:8-9 that the mezuzah should be put on the right side going out. He also quotes that Rav Elyashiv, Rav Wosner, and Rav Nissim Karelitz held that the mezuzah should be put on the left side going out.</ref>		#Even if the balcony is less than 4x4 amot and isn't roofed, according to Sephardim, the mezuzah should be placed on the right side going from the house to the balcony.<ref>Yabia Omer 4:23:6, Or Letzion 1:14, Hamezuzah Vehilchoteha 3:11. Or Letzion 1:14 writes that the minhag is to put a mezuzah on the right going from the house to the balcony. He explains that if the balcony is less than 4x4 amot it isn't considered obligated in a mezuzah in it of itself. Additionally, if it doesn't have a roof it isn't obligated in it of itself. However, since the balcony opens to the house which is obligated we can treat the balcony like a foyer (bet shaar) before the house which is obligated even if it is less than 4x4. However, the dispute is why the foyer is obligated. According to the Tosfot and Rosh it is only obligated rabbinically but it is obligated as a structure that is useful for its designated purpose. However, according to the Rambam, it is obligated biblically because it opens to a house. According to the Rambam the mezuzah should be placed on the right side going in from the balcony since the balcony is only obligated as it serves the house. However, according to the Tosfot and Rosh the mezuzah should be placed on the right side going from the house to the balcony as it is obligated in it of itself. Yet, the minhag is just to put a mezuzah on the right side going from the house to the balcony like the Rosh since perhaps we follow the Rosh and even if we don't we follow the opinion of the Chikrei Lev who holds that the balcony door can't be considered an entrance for the house since you can only use it if you first exited through it. He quotes that this was also the opinion of the Rosh Yeshiva of Porat Yosef, Rav Ezra Attiyah. </ref> Ashkenazim hold that if the balcony is less than the equivalent of 16 square amot the mezuzah should be put on the right side going from the balcony into the house. But if it is more than the equivalent of 16 square amot the mezuzah is placed on the right side going from the house out to the balcony.<ref>Hamezuzah Vehilchoteha ch. 3 fnt. 19 cites the Chiko Mamtakim p. 359 who quotes Rav Shlomo Zalman Auerbach has holding that a balcony that is 4x4 amot square or the equivalent should have the mezuzah from the house to the balcony like the Maharil, but if the balcony is smaller than that it should have a mezuzah on the right side from the balcony to the house like the Bet Meir, Chazon Ish, and Rabbi Akiva Eiger. Inside Stam p. 212 quotes that Rav Moshe Feinstein, Or Letzion 1:14, and Minchat Yitzchak 1:8-9 that the mezuzah should be put on the right side going out. He also quotes that Rav Elyashiv, Rav Wosner, and Rav Nissim Karelitz held that the mezuzah should be put on the left side going out.</ref>

Unknown user: /* Arched Doorway */

2023-05-02T03:13:13Z

Arched Doorway

← Older revision		Revision as of 03:13, 2 May 2023
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	#If the doorway is arched there is a dispute whether the height of the doorposts includes the arched section where the doorway has a width of 4 tefachim. Therefore, if there is a small area which is arched and the doorway has a width of greater than 4 tefachim, it is possible to satisfy both opinions by placing it on the vertical section of the door but still within the top third of the doorway.<ref>Chovat Hadar (p. 59, n. 35)</ref> (For example, if a doorway is 90 inches and the top 12 inches are arched and still has a width of tefachim, one should place the mezuzah in the vertical section above 60 inches.<ref>According to the opinion that the arched section is included the mezuzah should be placed at 60 inches (2/3 of 90) and above and according to the opinion that the arched section isn't included the mezuzah should be placed at 52 inches (2/3 of 78) and above. To satisfy both opinions one can place it at 60 inches where the doorpost is still vertical. </ref>)		#If the doorway is arched there is a dispute whether the height of the doorposts includes the arched section where the doorway has a width of 4 tefachim. Therefore, if there is a small area which is arched and the doorway has a width of greater than 4 tefachim, it is possible to satisfy both opinions by placing it on the vertical section of the door but still within the top third of the doorway.<ref>Chovat Hadar (p. 59, n. 35)</ref> (For example, if a doorway is 90 inches and the top 12 inches are arched and still has a width of tefachim, one should place the mezuzah in the vertical section above 60 inches.<ref>According to the opinion that the arched section is included the mezuzah should be placed at 60 inches (2/3 of 90) and above and according to the opinion that the arched section isn't included the mezuzah should be placed at 52 inches (2/3 of 78) and above. To satisfy both opinions one can place it at 60 inches where the doorpost is still vertical. </ref>)
	#If the height of the arch is more than one third of the height of the entire doorway so that it isn't possible to satisfy both opinions the primary opinion is to place the mezuzah two thirds up the vertical part of the doorway excluding the arch.<ref>Chovat Hadar p. 60 n. 35 writes that the Taz 287:2 in such a case says to place the mezuzah in the arched part like Rashi. He explains that even Rambam could agree since anyway there is a vertical doorway that is 10 tefachim. Chovat Hadar quotes achronim who disagree and side with Rambam. Shulchan Aruch YD 287:2 holds like the Rambam. More details about [https://www.vaadmhk.org/mezuzah-archway/ how to affix a mezuzah on an archway].</ref>		#If the height of the arch is more than one third of the height of the entire doorway so that it isn't possible to satisfy both opinions the primary opinion is to place the mezuzah two thirds up the vertical part of the doorway excluding the arch.<ref>Chovat Hadar p. 60 n. 35 writes that the Taz 287:2 in such a case says to place the mezuzah in the arched part like Rashi. He explains that even Rambam could agree since anyway there is a vertical doorway that is 10 tefachim. Chovat Hadar quotes achronim who disagree and side with Rambam. Shulchan Aruch YD 287:2 holds like the Rambam. Igrot Moshe OC 4:105:2 explains the Taz. More details about [https://www.vaadmhk.org/mezuzah-archway/ how to affix a mezuzah on an archway].</ref>

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