Mezuzah: Difference between revisions

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#If a doorway only has one doorpost, such as if the lintel is connected to a wall, then if the standing doorpost is on the right, one should put up a mezuzah without a bracha or recite a bracha when putting up a mezuzah in a doorway that is obligated and then put up this mezuzah. If the standing doorpost is on the left, that doorway isn't obligated in a mezuzah.<ref>The Shulchan Aruch Y.D. 287:1 writes that a doorway is only obligated in a mezuzah if it has two doorposts and a lintel. Shach 287:1 quotes the Rosh and Rabbenu Yerucham who are strict if there's one doorpost on the right side and concludes that one should put up a mezuzah in such a case without a bracha. Kitzur Shulchan Aruch 11:11, Yalkut Yosef Sovah Semachot p. 546 no. 19, and HaMezuzah VeHilchoteha 10:4 agree.</ref>

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#A regular doorway has two doorposts and a lintel (see the picture to the left). If the doorway has two doorposts and there is no lintel but the area has a roof (see the picture to the right), if the roof comes to an edge at the point of the door some say that one should put up a mezuzah, while others hold that doesn't require a mezuzah. Therefore, a mezuzah should be put up without a bracha.<ref>Shulchan Aruch Y.D. 287:1 writes that a door isn't obligated in a mezuzah unless the doorway has a lintel. Shulchan Aruch implies that a roof isn't a lintel. Accordingly, the Chazon Ish YD 172:3 s.v. mah writes that if the lintel doesn't extend downward to block part of the opening it isn't considered a lintel but just part of the roof. Shevet Halevi 2:150 agrees and proves this from Rashi Menachot 33b s.v. achsadra. This is also the ruling of Rav Moshe Heinemann (Guide to Halachos v. 1 p. 100).

 

#A small room which opens into a big room if the big room is an entrance into the small room, if that entrance is created by the ends of walls and not doorposts it is exempt. If the small room is an entrance into the big room that entrance is obligated even it is created by the ends of the walls.<ref>Chovat Hadar 7:7 writes that if there's a small room which opens into a big room if the big room is an entrance to the small room it is considered exempt. If the small room is an entrance to the big room it is obligated since the walls of the big room serve as the mezuzot for the entrance going into the big room.</ref>

#A mezuzah should not be put up by the doorway to a bathroom, mikveh room, or a room people wash in and stand there undressed.<ref>Yoma 11b, Shulchan Aruch YD 286:4, Aruch HaShulchan YD 286:5, Yalkut Yosef 285:43</ref>

#A bedroom should have a mezuzah.<ref>Shulchan Aruch YD 285:5, Aruch Hashulchan 286:13</ref>

#When a couple is together if the mezuzah is on the inside of the door it should be covered with a single covering. If the mezuzah scroll is already covered with a single non-clear cover such as metal or non-clear plastic that is sufficient. However, if the scroll is in clear plastic and the case is clear it should be covered with something non-clear.<ref>Aruch Hashulchan 286:12-15 proves that the Bet Yosef's opinion that the bedroom needs a mezuzah and it is sufficient to have it covered with one covering. Yalkut Yosef YD 285:41 and Halichot Olam v. 8 p. 302 agree for additional reasons such as the Smag who holds that if the mezuzah is ten tefachim from the ground it is considered in another domain. Zivchei Tzedek OC 38 and Ben Ish Chai (Shana Sheniya, Ki Tavo, no. 16) are lenient and write that such is the minhag.</ref> Some poskim hold that the mezuzah should be covered with a double covering and so even if the case isn't clear the mezuzah needs another cover. According to these poskim, even if the scroll is rolled up and the case isn't clear that only counts as one cover since they are both meant and usually used for the mezuzah. Therefore, before the couple is together the mezuzah should be covered with an external covering such as a piece of clothing. Even if the case is clear it counts as a single cover. <ref>Magen Avraham 40:2 holds that a mezuzah that is facing the inside of the room needs to be covered with a double covering to permit having tashmish in the room. Divrei Chamudot (Mezuzah no. 46), Eliya Rabba 40:2, Mishna Brurah 40:7, Ginzei Hakodesh 4:14, and Ben Ish Chai (Shana Sheniya, Ki Tavo, no. 16) citing the Yad Ketana 13 agree. Mishna Brurah clarifies that it is sufficient if one of the covers is not designated for the mezuzah. (Avnei Nezer YD 383:1 explains that something inside a double covering is like it isn't in the house at all.)</ref>

#The electrical posts used for an eruv do not need a mezuzah even though they function as a doorway.<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 some non-Jews might live in the city. [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 devide 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>