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 [[Image:mezuzah2.jpg|right|100px]]
-There is a positive commandment to set up a mezuzah on every doorpost.<ref>Rambam Sefer HaMitzvot Positive Commandment 15, Sefer HaChinuch Mitzvah 423, Kitzur Shulchan Aruch 11:1 from Devarim 6:9 and 11:20. Shulchan Aruch YD 285:1, Chayei Adam 15:13, Aruch Hashulchan 285:2 say that one should be very meticulous with this mitzva.</ref> A person who is careful with this mitzvah merits a long life and the house is protected.<ref> Tur YD 285 writes based on the pasuk that follows in Parashat Ekev, 11:21, that one who is meticulous in this mitzva merits long life. Bach YD 285 and Aruch Hashulchan YD 285:3 write that a house with a mezuzah has extra protection. Shabbat 23b states that someone who is careful with mezuzah merits to have a nice house.</ref> Even though the mezuzah affords a person protection he shouldn't put it up for that reason; he should do it because that is Hashem's will.<Ref>Rosh end of Hilchot Mezuzah</ref> The details as to which doorways, how the mezuzah should be placed, and the bracha are described below.
+There is a positive commandment to set up a mezuzah on every doorpost.<ref>Rambam Sefer HaMitzvot Positive Commandment 15, Sefer HaChinuch Mitzvah 423, Kitzur Shulchan Aruch 11:1 from Devarim 6:9 and 11:20. Shulchan Aruch YD 285:1, Chayei Adam 15:13, Aruch Hashulchan 285:2 say that one should be very meticulous with this mitzva.</ref> A person who is careful with this mitzvah merits a long life and the house is protected.<ref>Tur YD 285 writes based on the pasuk that follows in Parashat Ekev, 11:21, that one who is meticulous in this mitzva merits long life. Bach YD 285 and Aruch Hashulchan YD 285:3 write that a house with a mezuzah has extra protection. Shabbat 23b states that someone who is careful with mezuzah merits to have a nice house.</ref> Even though the mezuzah affords a person protection he shouldn't put it up for that reason; he should do it because that is Hashem's will.<ref>Rosh end of Hilchot Mezuzah</ref> The details as to which doorways, how the mezuzah should be placed, and the bracha are described below.
 ==How to Put Up a Mezuzah==
 ===Preparing the Klaf===
-# The klaf should be rolled from left to right. It should be rolled tightly so that the klaf almost but doesn't actually cover the word שדי on the outside of the klaf.<ref>Agur Bohalecha 1:8</ref>
-# The klaf should be wrapped well, usually with saran wrap or the like, so that it doesn't get ruined by the elements.<ref>Agur Bohalecha 1:10</ref>
+#The klaf should be rolled from left to right. It should be rolled tightly so that the klaf almost but doesn't actually cover the word שדי on the outside of the klaf.<ref>Agur Bohalecha 1:8</ref>
-# It is proper that the klaf should be positions so that the שדי is facing outward towards the opposite doorpost.<ref>Agur Bohalecha 1:33</ref>
+#The klaf should be wrapped well, usually with saran wrap or the like, so that it doesn't get ruined by the elements.<ref>Agur Bohalecha 1:10</ref>
+#It is proper that the klaf should be positions so that the שדי is facing outward towards the opposite doorpost.<ref>Agur Bohalecha 1:33</ref>
 See the [[Acquiring and Maintaining Stam]] page for more details about maintaining the klaf.
 ===The Case===
-# The klaf should be placed inside a case or a plastic wrap to preserve it and not simply attached to the wall without any case.<ref>Bava Metsia 102a, Agur Bohalecha 9:1</ref>
+#The klaf should be placed inside a case or a plastic wrap to preserve it and not simply attached to the wall without any case.<ref>Bava Metsia 102a, Agur Bohalecha 9:1</ref>
 #Ideally the case should be clear so that the word שדי is visible from the outside. If the area is going to be used for changing diapers or getting changed, the case should not be clear.<ref>Agur Bohalecha 9:4-5</ref>
-# There is a mitzvah to get a nice mezuzah case to beautify the mitzvah of mezuzah.<ref>Agur Bohalecha 9:12</ref>
+#There is a mitzvah to get a nice mezuzah case to beautify the mitzvah of mezuzah.<ref>Agur Bohalecha 9:12</ref>
-# A mezuzah case in which the klaf is inside a container that is separated from the wall by some airspace is valid.<ref>Agur Bohalecha 9:18, 10:15</ref>
+#A mezuzah case in which the klaf is inside a container that is separated from the wall by some airspace is valid.<ref>Agur Bohalecha 9:18, 10:15</ref>
 ===Who Should Put it Up===
-# Initially, the homeowner should put it up himself. If he can't do it, he should appoint a Jew to do it in his stead.<ref>Agur Bohalecha 1:15, 8:15</ref>
+#Initially, the homeowner should put it up himself. If he can't do it, he should appoint a Jew to do it in his stead.<ref>Agur Bohalecha 1:15, 8:15</ref>
 #The bracha only after everything, such as the tape or nails, is prepared so that one can put it up without delay after the bracha.<ref>Agur Bohalecha 1:18</ref> If an agent (heb. שליח; transl. shaliach) is putting up a mezuzah, some say that he should recite the bracha על קביעת מזוזה, while others say that an agent recites the same text as the homeowner, לקבוע מזוזה.<ref>Rambam Brachot 11:13 writes that an agent who puts up a mezuzah writes the bracha על קביעת מזוזה. Agur Bohalecha 7:9 rules like the Rambam, but cites Rav Chaim Kanievsky (Mezuzot Beytecha edition 3) and Rav Wosner (Kovetz Mbet Levi v. 4) that even an agent should recite לקבוע מזוזה based on the Rama 265:2 regarding milah.</ref>
 #Initially one should not have a child or non-Jew put up a mezuzah. After the fact it is valid.<ref>Agur Bohalecha 8:22. He rejects the Chikrei Lev 128 and others who invalidate a mezuzah put up by a non-Jew. There are four reasons it could be invalid: 1) We learn from tzitzit that just like tzitzit made by a non-Jew is invalid so too mezuzah. 2) There needs to be shelichut and there is no shelichut for a non-Jew. 3) The putting up has to be done lishma. 4) We should learn from Tefillin that just as non-Jews don't have the mitzvah of tefillin they may not write a mezuzah.</ref>
@@ Line 24: / Line 28: @@
 |
 #Before putting up<ref>No bracha is recited for living in a house with mezuzot that were already put up (Birkei Yosef 19 in disagreement with the Magen Avraham 19:1). Agur Bohalecha 7:3 rules like the Birkei Yosef.</ref> a mezuzah one should recite the bracha of "Asher Kideshanu Bemizvotav vetzivanu likboah Mezuzah" - " אשר קדשנו במצותיו וצונו לקבוע מזוזה" . <ref>Gemara Menachot 42b, Rambam Hilchot Mezuzah 5:7, Kitzur Shulchan Aruch 11:7, Aruch Hashulchan 289:3 </ref> Ideally, the homeowner should put up the mezuzos and recite the blessing.<ref>Rabbi Reuvain Mendlowitz (cited at [https://www.vaadmhk.org/mezuzah-blessing-faq/ Mezuzah Blessing - The Seven Most FAQ])</ref> If one puts up several [[mezuzot]] at one time one bracha suffices for all of them. <ref>Kitzur Shulchan Aruch 11:7, Aruch Hashulchan YD 289:4, Shevet Ha’Levi 6:160, Rivevot Ephraim 3:508, Az Nidberu 3:61 </ref> In a situation like this one should be careful not to make a [[hefsek]] (pause) between [[mezuzot]] by talking.<ref>Mezuzat Baitecha 289:6, Rivevot Ephraim 2:29:21, Pitchei Mezuzot 289:10, Kuntres Hamezuzah 289:8 </ref> If one did speak some poskim would require you to say a new beracha.<ref>Chovat Hadar 11:9, Kuntres Hamezuzah 289:8. Mikdash Miat 289:6 and Birchot Habayis 59:1 disagree. </ref>
-# If he is using double sided tape or glue he should take the mezuzah in his right hand and recite the bracha. If he is using nails and a hammer he should take the mezuzah with his right hand and place it against the doorpost in the correct spot. Then he should hold it with his left hand and hold the hammer with his right hand. Before the bracha he should begin to put in the bottom nail to minimize the delay after the bracha until it is put up.<ref>Agur Bohalecha 1:19, 24</ref>
+#If he is using double sided tape or glue he should take the mezuzah in his right hand and recite the bracha. If he is using nails and a hammer he should take the mezuzah with his right hand and place it against the doorpost in the correct spot. Then he should hold it with his left hand and hold the hammer with his right hand. Before the bracha he should begin to put in the bottom nail to minimize the delay after the bracha until it is put up.<ref>Agur Bohalecha 1:19, 24</ref>
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 ====Which Doorposts Require a Mezuzah with a Bracha====
-# A person should recite the bracha upon putting up the mezuzah that indisputably needs a mezuzah with a bracha and then without interruption put up the other mezuzot. There is no need to put up the front door one first.<ref>Agur Bohalecha 1:57</ref>
+#A person should recite the bracha upon putting up the mezuzah that indisputably needs a mezuzah with a bracha and then without interruption put up the other mezuzot. There is no need to put up the front door one first.<ref>Agur Bohalecha 1:57</ref>
 #In general, before putting up a Mezuzah in a doorway that is obligated in a mezuzah, one should recite the bracha. However, if one is putting up a mezuzah on a doorway that doesn't have a door or a doorway that leads into an area that doesn't have 4 by 4 [[amot]] square, no bracha is recited.<ref>Shulchan Aruch YD 296:15 writes that a doorway that doesn't have a door is obligated in a mezuzah, however, some disagree. The Shach YD 296:25 writes that because of this dispute one should put up the mezuzah without a bracha, or recite a bracha when putting up a mezuzah in another doorway that is obligated, and afterwards put up this mezuzah as well. Similarly, Shulchan Aruch YD 296:13 writes the opinion of the Rambam that if the room has an area of 4 by 4 [[amot]] even if it isn't a square it is obligated in a mezuzah. The Shach 296:23 notes that the opinion of the Rosh is that the doorway isn't obligated unless there is a 4 by 4 [[amot]] square area. Due to this dispute, the Shach concludes that one should put up the 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. </ref>
 #In order to be certainly obligated in order to put up the mezuzah with a bracha the doorway would need to meet all ten conditions: The doorway has (1) two side posts, that are (2) at least ten [[tefachim]] tall, (3) has a lintel on top, and (4) has a door in it. The room has (5) at least 4x4 amot square space, (6) a roof, (7) is for a private use and not a shul or bet midrash, (8) is suitable for human dwelling, (9) the room is used for honorable activities and not for a bathroom or bathhouse, and (10) it is a permanent structure.<ref>Rambam Mezuzah 6:1</ref>
@@ Line 36: / Line 41: @@
 ====Shehechiyanu====
 #A [[shehecheyanu]] isn't recited when putting up a mezuzah on the doorpost even if it is the first time one is putting up a mezuzah.<ref>Chovat Hadar 11:2, Mezuzat Baitecha 289:3, Agur Bohalecha 1:43 </ref>
 ====Forgot to Recite Bracha Beforehand====
 #If someone forgot to recite a bracha when putting up a mezuzah, some say that you can recite a bracha afterwards, while others hold that you can't unless you take it down and put it back up.<ref>Yabia Omer YD 8:27 disagrees with Rav Massas in Tevuot Shamesh YD 96 who holds that if one forgot to recite a bracha when putting up a mezuzah one can't make the bracha afterwards. Yabia Omer holds that there is an ongoing mitzvah of having the mezuzah up and so a bracha can be recite afterwards. He also holds that it is better to take down the mezuzot, get them checked, and put them back up with a bracha. Agur Bohalecha p. 106 quotes the son of the Rambam in Maspik Ldvar Hashem v. 2 ch. 30 as a support for Rav Massas.</ref> Some say that one shouldn't take them down in order to put them back up with a bracha.<ref>Agur Bohalecha 7:7</ref>
 ====Replacing Mezuzot====
 #When replacing the [[mezuzot]], a new beracha is recited.<ref>Maharam Shik YD 285, Rivevot Ephraim 7:239, Beer Moshe 2:92, Avnei
 Yashfei 1:207:1, Doleh Umashke (p. 275, footnote 69) quoting Rav Elyashiv and Rav Nissim Karelitz. </ref>
 ====Replacing a Fallen Mezuzah====
 #If a mezuzah fell down and one is putting it up again one must recite a bracha before putting it up again if the doorway has a door and the room is at least 4 by 4 [[amot]] in size. <ref>Kitzur Shulchan Aruch 11:7, Beer Moshe 6:6, Chovat Hadar (11:15:footnote 29), Kuntres Hamezuzah 289:7, Avnei Yashfei 1:207:3-4, Rivevos Ephraim 2:28:5. Orchos Rabbeinu (v. 3, p. 178 #38) however, disagrees. </ref>
 ====Returning a Mezuzah After It Was Checked====
-#If one took down one's [[Mezuzot]] in order to have them checked by the sofer and they were found to be kosher, according to Ashkenazim one should put them back up without a Bracha of Lekvoh Mezuzah.<ref>Kitzur Shulchan Aruch 11:7 writes that there's a doubt if one should make a bracha if a mezuzah was taken down to check it.</ref> According to Sephardim, one should make a bracha upon putting them back up after being checked by the sofer.<ref>Yalkut Yosef YD 285:93 writes that one should recite a bracha if they were taken down to be checked by a sofer.</ref> If one checks the mezuzah by himself, he need not say a new beracha. <ref>Ben Ish Chai Parashat Ki Tavo Year 2 Halacha 8, Pitchei Teshuva 289:1, Aruch Hashulchan 289:4, Chovat Hadar 11:14 </ref> If a mezuzah was found to be not kosher, then a beracha is recited when it is replaced with a kosher one. <ref>Kitzur Shulchan Aruch 11:3,5, Rivevot Ephraim 1:19, Beer Moshe 2:92:13, Kuntres Hamezuzah 289:6, Chovat Hador 11:11:footnote 20, Yabia Omer YD 3:17 </ref> Please note that a bracha is only said when replacing the mezuzah if the doorway has a door and the room is at least 4 by 4 [[amot]] in size. (See above [[#The Bracha on putting up a Mezuzah]]).
+#If one took down one's [[Mezuzot]] in order to have them checked by the sofer and they were found to be kosher, according to Ashkenazim one should put them back up without a Bracha of Lekvoah Mezuzah.<ref>Kitzur Shulchan Aruch 11:7 writes that there's a doubt if one should make a bracha if a mezuzah was taken down to check it.</ref> According to Sephardim, one should make a bracha upon putting them back up after being checked by the sofer.<ref>Yalkut Yosef YD 285:93 writes that one should recite a bracha if they were taken down to be checked by a sofer.</ref> If one checks the mezuzah by himself, he need not say a new beracha. <ref>Ben Ish Chai Parashat Ki Tavo Year 2 Halacha 8, Pitchei Teshuva 289:1, Aruch Hashulchan 289:4, Chovat Hadar 11:14 </ref> If a mezuzah was found to be not kosher, then a beracha is recited when it is replaced with a kosher one. <ref>Kitzur Shulchan Aruch 11:3,5, Rivevot Ephraim 1:19, Beer Moshe 2:92:13, Kuntres Hamezuzah 289:6, Chovat Hador 11:11:footnote 20, Yabia Omer YD 3:17 </ref> Please note that a bracha is only said when replacing the mezuzah if the doorway has a door and the room is at least 4 by 4 [[amot]] in size. (See above [[#The Bracha on putting up a Mezuzah]]).
 ====Replacing a Case====
 #However, if one took down one's Mezuzah just to put it in a nicer case, one doesn't need to make a new Bracha when putting it up unless it was taken down for several hours so that one stopped thinking about the Mezuzah.<ref>Yalkut Yosef YD 285:94, Mezuzah Vhilchoteha p. 109 citing Ben Ish Chai Ki Tavo 8, Halichot Olam p. 261 </ref>
 ====Replacing After Painting====
 #If a mezuzah was taken down for plastering or repainting the door for a few days it should be put up again with a bracha.<ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=14709&pgnum=422 Beer Moshe 2:92] writes that it is obvious that when putting up a mezuzah after it was taken down for two or three days that a new bracha is necessary. He says that it is obvious that a person had a hesech hadaat. He compares it to Shulchan Aruch 8:14 by tzitzit that was removed and put back on. Mezuzah Vehilchoteha p. 110 concludes like the Divrei Shalom 4:167 that one can recite a bracha when putting it back up but it is better to have them checked and make a bracha when putting them up. Agur Bohalecha 7:23 holds that one can recite a new bracha if it was done for a few hours, however, he cites the practice of Yerushalayim only to recite a new bracha if it was down for one night. </ref>
-===When to Put It Up ===
+===When to Put It Up===
-# Some say that a person should put up a mezuzah right when he starts to live there.<Ref>Magen Avraham 19:1 assumes a person puts up a mezuzah once he starts to live there.</ref> However, others hold that one should put it up before one begins to live there.<ref> Agur Bohalecha 1:1 and 8:1 writes that if one started to live in the house one should put the mezuzah right away. But he adds that it is better to put it up in advance right before one starts to live there, even though one is only obligated after he started to live there. In ch. 7 fnt. 1 he cites that Rav Shlomo Zalman Auerbach (Halichot Shlomo Tefilla ch. 23 fnt. 54) ruled to put up the mezuzah with a bracha even before beginning to live there. Nonetheless, he also cites Rav Chaim Kanievsky (Mezuzot Beytecha 288:78) who is concerned for the Mishna Brurah 19:4 that the mezuzah should be put up immediately before starting to live there or right after beginning to live there.</ref>
+#Some say that a person should put up a mezuzah right when he starts to live there.<ref>Magen Avraham 19:1 assumes a person puts up a mezuzah once he starts to live there.</ref> However, others hold that one should put it up before one begins to live there.<ref>Agur Bohalecha 1:1 and 8:1 writes that if one started to live in the house one should put the mezuzah right away. But he adds that it is better to put it up in advance right before one starts to live there, even though one is only obligated after he started to live there. In ch. 7 fnt. 1 he cites that Rav Shlomo Zalman Auerbach (Halichot Shlomo Tefilla ch. 23 fnt. 54) ruled to put up the mezuzah with a bracha even before beginning to live there. Nonetheless, he also cites Rav Chaim Kanievsky (Mezuzot Beytecha 288:78) who is concerned for the Mishna Brurah 19:4 that the mezuzah should be put up immediately before starting to live there or right after beginning to live there.</ref>
 #One may put up a mezuzah at night.<ref>Rav Mordechai Eliyahu (comment on Kitzur Shulchan Aruch 11:10), Ben Ish Chai Parashat Ki Tavo Year 2: Halacha 4, Shevet Hakehati 1:277, Mezuzat Baitecha 289:6, Rivevot Ephraim 7:369.  </ref>
 ==Types of Doors==
 ===Accordion Door===
-# An accordion door where the accordion door opens to the left certainly should have a mezuzah on the right doorpost. If the door opens to the right or both sides if after folding the door there is a tefach between the post and the area of passage, some hold that it is necessary to set up a new post next to the end of where the door folds, some hold it is exempt, and the minhag is to put the mezuzah on the right doorpost.<ref>[https://www.yutorah.org/lectures/lecture.cfm/1037727/Rabbi%20Mordechai%20I.%20Willig/Mezuzah%20Shiur%2028%20-%20Elevators,%20Accordion%20Doors,%20Garages,%20Hospitals Rav Mordechai Willig (Mezuzah Shiur 28 min 14)] accepts the minhag to place it on the right doorpost even though it is more than a tefach from the entranceway. Teshuvot Vehanhagot 3:328 and Otzrot Piskei Igrot Moshe p. 11 quoting Ohalei Yeshurun fnt. 175 in the name of Rav Moshe Feinstein, and Shaarei Hamezuzah 12:15 agree. Chut Shani p. 121 seems to agree. Teshuvot Vehanagot reasons that the door itself can't nullify part of the doorway since it is part of the function of the doorway. Chovat Hadar 8:3 fnt. 8 holds that an accordion door needs a post placed next to where the folds end so that the mezuzah is within a tefach of the passageway of the door.</ref>
+#An accordion door where the accordion door opens to the left certainly should have a mezuzah on the right doorpost. If the door opens to the right or both sides if after folding the door there is a tefach between the post and the area of passage, some hold that it is necessary to set up a new post next to the end of where the door folds, some hold it is exempt, and the minhag is to put the mezuzah on the right doorpost.<ref>[https://www.yutorah.org/lectures/lecture.cfm/1037727/Rabbi%20Mordechai%20I.%20Willig/Mezuzah%20Shiur%2028%20-%20Elevators,%20Accordion%20Doors,%20Garages,%20Hospitals Rav Mordechai Willig (Mezuzah Shiur 28 min 14)] accepts the minhag to place it on the right doorpost even though it is more than a tefach from the entranceway. Teshuvot Vehanhagot 3:328 and Otzrot Piskei Igrot Moshe p. 11 quoting Ohalei Yeshurun fnt. 175 in the name of Rav Moshe Feinstein, and Shaarei Hamezuzah 12:15 agree. Chut Shani p. 121 seems to agree. Teshuvot Vehanagot reasons that the door itself can't nullify part of the doorway since it is part of the function of the doorway. Chovat Hadar 8:3 fnt. 8 holds that an accordion door needs a post placed next to where the folds end so that the mezuzah is within a tefach of the passageway of the door.</ref>
 #If there is a part of the accordion door with a thickness of a tefach that doesn't move next to the right doorpost, the mezuzah can be placed on this fixed area.<ref>Agur Bohalecha 22:11</ref>
 ===Double Doors===
 [[Image:Double doors with poll.jpg|200px|right]]
 #Double doors with or without a pole in between is considered a single doorway and needs only one mezuzah on the right.<ref>Rashba (teshuva 4:91) writes that double doors with a pole in the middle, with the doors that are attached to the pole in the middle should have two mezuzot, but if they're attached to the side doorposts it should have one mezuzah since the pole in the middle is only for decoration and not to create two doorways. Shulchan Aruch Y.D. 286:21 codifies the Rashba. The Tur Y.D. 286:21, although similar in formulation to the Rashba, writes that if there is a single door that opens for two doorways it only needs one mezuzah, implying that if there are two doors that can open separately they need two mezuzot. [https://hebrewbooks.org/pdfpager.aspx?req=14428&st=&pgnum=49 Yad Ketana ch. 3 fnt. 9] makes this point but finds the opinion of the Tur very difficult to sustain in this case since the door functions as one doorway. He concludes that we follow the Rashba and Shulchan Aruch in that case and one mezuzah suffices.</ref>
-## Some say that putting up an extra mezuzah when a door is split with a pole and really only needs one mezuzah is a violation of baal tosif.<ref>Agur Bohalecha 15:6</ref>
+##Some say that putting up an extra mezuzah when a door is split with a pole and really only needs one mezuzah is a violation of baal tosif.<ref>Agur Bohalecha 15:6</ref>
-# Two doorways next to one another that function the same room and people use one door or the other randomly, they are considered one need and only need one mezuzah on the rightmost post.<ref>Agur Bohalecha 26:8, Rav Chaim Kanievsky (Daat Noteh Mezuzah p. 570) defending the Yad Ketana, Birur Halacha Hakatzar p. 79 202:3</ref> Some hold that they are both obligated in mezuzot as long as there are two different doors.<ref>Pitchei Mezuzot 296:109 writes that we shouldn't be lenient like the Yad Ketana that anytime they're functioning the same room they're considered one doorway, rather we should follow the implication of the Tur. He understands that the Rashba agrees with the Tur that a pole in the middle isn't just for decorative purposes if it is used to hold the hinges of one of the doors. This also seems to be the understanding of the Chayei Adam 15:13.</ref>
+#Two doorways next to one another that function the same room and people use one door or the other randomly, they are considered one need and only need one mezuzah on the rightmost post.<ref>Agur Bohalecha 26:8, Rav Chaim Kanievsky (Daat Noteh Mezuzah p. 570) defending the Yad Ketana, Birur Halacha Hakatzar p. 79 202:3</ref> Some hold that they are both obligated in mezuzot as long as there are two different doors.<ref>Pitchei Mezuzot 296:109 writes that we shouldn't be lenient like the Yad Ketana that anytime they're functioning the same room they're considered one doorway, rather we should follow the implication of the Tur. He understands that the Rashba agrees with the Tur that a pole in the middle isn't just for decorative purposes if it is used to hold the hinges of one of the doors. This also seems to be the understanding of the Chayei Adam 15:13.</ref>
-# Two doorways next to one another with doors that are attached to the middle pole and the pole is a tefach wide are obligated in two mezuzot.<ref>Shulchan Aruch Y.D. 286:21 based on Rashba, Agur Bohalecha 26:10</ref>
+#Two doorways next to one another with doors that are attached to the middle pole and the pole is a tefach wide are obligated in two mezuzot.<ref>Shulchan Aruch Y.D. 286:21 based on Rashba, Agur Bohalecha 26:10</ref>
 ===Revolving Door===
-# A revolving door should have a mezuzah on the right side whether the revolving door turns counter-clockwise or clockwise.<ref>[https://www.yutorah.org/lectures/lecture.cfm/1037727/Rabbi%20Mordechai%20I.%20Willig/Mezuzah%20Shiur%2028%20-%20Elevators,%20Accordion%20Doors,%20Garages,%20Hospitals Rav Mordechai Willig (Mezuzah Shiur 28 min 7)]</ref>
+#A revolving door should have a mezuzah on the right side whether the revolving door turns counter-clockwise or clockwise.<ref>[https://www.yutorah.org/lectures/lecture.cfm/1037727/Rabbi%20Mordechai%20I.%20Willig/Mezuzah%20Shiur%2028%20-%20Elevators,%20Accordion%20Doors,%20Garages,%20Hospitals Rav Mordechai Willig (Mezuzah Shiur 28 min 7)]</ref>
 ===Sliding Door===
-# A sliding door should have the mezuzah on the right doorpost even if the sliding door on the right side always remains in place.<Ref>Agur Bohalecha 13:16, Shaarei Hamezuzah 12:15, Chut Shani Mezuzah p. 121</ref>
+#A sliding door should have the mezuzah on the right doorpost even if the sliding door on the right side always remains in place.<ref>Agur Bohalecha 13:16, Shaarei Hamezuzah 12:15, Chut Shani Mezuzah p. 121</ref>
 ==Type of Rooms and Buildings==
 ===Closets, Pantries, and Storage Rooms===
 #A doorway is usually obligated in a mezuzah if it has two doorposts that are 10 [[Tefachim]] tall and a lintel on top.<ref>Shulchan Aruch YD 287:1, Kitzur Shulchan Aruch 11:11</ref> Here an exception:
 #A small closet, such as a linen closet or electricity closet, that a person doesn't enter and only uses by takes things out of it isn't obligated in a mezuzah. However, if it is a large closet that is 4 by 4 [[amot]] and a person enters is obligated in a mezuzah without a bracha.<ref>Pitchei [[Mezuzot]] 19:10-1 (p. 257), Minchat Yitzchak 3:103, 4:92:3, [https://www.yutorah.org/lectures/lecture.cfm/1037727/Rabbi%20Mordechai%20I.%20Willig/Mezuzah%20Shiur%2028%20-%20Elevators,%20Accordion%20Doors,%20Garages,%20Hospitals Rav Mordechai Willig (Mezuzah Shiur 28 min 60)] </ref>
@@ Line 92: / Line 116: @@
 #Accordingly, if the mezuzah wasn't wrapped before it was put in the case or if you follow the stringent opinions above, 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>See above notes. [https://www.yutorah.org/sidebar/lecture.cfm/788640/rabbi-hershel-schachter/the-laws-of-mezuzah/ Rav Schachter (Laws of Mezuzah min 55-6)] cites both opinions but seems to be strict to cover the mezuzah with a cloth if it is on the inside and the couple is going to be together. Mishna Brurah 40:7 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>
 #A laundry room should have a mezuzah.<ref>Rav Moshe Feinstein (Mesoret Moshe v. 3 p. 277) explains that a laundry room is obligated even though it isn't a very honorable room since generally it doesn't have uncovered feces or a bad smell. Shaarei Mezuzah 2:12 quotes Rav Elyashiv (Sefer Habayit 20:25), Rav Nissim Karelitz (Leket Hilchot Mezuzah ch. 3), and Shevet Hakehati 2:296 as holding that laundry rooms today require a mezuzah since generally the rooms are clean. In conclusion, Shaarei Mezuzah writes to put up a mezuzah without a bracha like Yalkut Yosef 286. Az Nidbaru 10:32 favors the approach that a laundry room needs a mezuzah if it is a clean room such as an apartment building laundry room or drycleaner.</ref>
-# A washing room before a bathroom, if it is used exclusively for washing one's hands when leaving the bathroom it is exempt. If it is used also for other functions such as storage of items or washing one's hands for a meal, and it is the size of 16 square amot, then according to most poskim it is obligated in a mezuzah.<ref>Agur Bohalecha 32:18-9 writes that a room that is used exclusively as a passageway to a bathroom is exempt from mezuzah. However, if it is used also for honorable activities it would be obligated in mezuzah. He clarifies in fnt. 42 that a room used for washing one's hands outside of a bathroom is obligated if it is also used to wash one's hands for a meal or another honorable activity. However, if it is just used to wash one's hands on one's way out of the bathroom that is exempt. Shaarei Hamezuzah 2:26, Or Yitzchak YD 1:55, and Ohalei Shem (Mezuzah 286 siman 15) all agree with Agur Bohalecha. Chovat Hadar 2:10 is a good proof that he agrees with Agur Bohalecha as well. </ref> Some poskim hold even in such a case it is exempt from a mezuzah.<ref>Pitchei Shaarim p. 136 quotes Rav Belsky in name of Rav Moshe Feinstein that it is exempt even in this case. Mishnat Yehoshua 6:11 agrees. Az Nidbaru 3:63 seems to agree with Rav Moshe. Also, Minchat Yitzchak 4:90's quote of Rav Horowitz seems to agree as well. Minchat Yitzchak's actual opinion there isn't relevant to this case. Chayey Halevi 2:67:14 isn't sure if it is chayav when it is used for other purposes besides washing after going to the bathroom, but says that it isn't 4x4 amot it is exempt on left side. He says that in the house of the Squever Rebbe they have such a room and it doesn't have a mezuzah.</ref> If sometimes people get undressed in this outer room it is exempt.<Ref>Mishna Brurah 84:7 quoting Pri Megadim, Az Nidbaru 3:63</ref>
+#A washing room before a bathroom, if it is used exclusively for washing one's hands when leaving the bathroom it is exempt. If it is used also for other functions such as storage of items or washing one's hands for a meal, and it is the size of 16 square amot, then according to most poskim it is obligated in a mezuzah.<ref>Agur Bohalecha 32:18-9 writes that a room that is used exclusively as a passageway to a bathroom is exempt from mezuzah. However, if it is used also for honorable activities it would be obligated in mezuzah. He clarifies in fnt. 42 that a room used for washing one's hands outside of a bathroom is obligated if it is also used to wash one's hands for a meal or another honorable activity. However, if it is just used to wash one's hands on one's way out of the bathroom that is exempt. Shaarei Hamezuzah 2:26, Or Yitzchak YD 1:55, and Ohalei Shem (Mezuzah 286 siman 15) all agree with Agur Bohalecha. Chovat Hadar 2:10 is a good proof that he agrees with Agur Bohalecha as well. </ref> Some poskim hold even in such a case it is exempt from a mezuzah.<ref>Pitchei Shaarim p. 136 quotes Rav Belsky in name of Rav Moshe Feinstein that it is exempt even in this case. Mishnat Yehoshua 6:11 agrees. Az Nidbaru 3:63 seems to agree with Rav Moshe. Also, Minchat Yitzchak 4:90's quote of Rav Horowitz seems to agree as well. Minchat Yitzchak's actual opinion there isn't relevant to this case. Chayey Halevi 2:67:14 isn't sure if it is chayav when it is used for other purposes besides washing after going to the bathroom, but says that it isn't 4x4 amot it is exempt on left side. He says that in the house of the Squever Rebbe they have such a room and it doesn't have a mezuzah.</ref> If sometimes people get undressed in this outer room it is exempt.<ref>Mishna Brurah 84:7 quoting Pri Megadim, Az Nidbaru 3:63</ref>
 ===Shul and Bet Midrash===
@@ Line 99: / Line 123: @@
 *The Rambam Mezuzah 6:6 writes that a shul doesn't need a mezuzah since it is an area of kedusha. There is a difficulty regarding the Rambam's opinion regarding its source from the Gemara Yoma 11b which seems only to apply this reason to the bet hamikdash. The Chatom Sofer YD 291 however explains that the Rambam means that even though the shechina dwells in the shul it isn't considered as though it is a house used for dwelling since it needs to be used for human dwelling to be obligated in mezuzah.
-* [https://www.yutorah.org/lectures/lecture.cfm/1037812/Rabbi%20Mordechai%20I.%20Willig/Mezuzah%20Shiur%2029%20-%20Emergency%20Exits,%20Cellars,%20Hospitals,%20Safek%20Safeka%20in%20Hilchos%20Mezuzah Rav Mordechai Willig (Mezuzah Shiur 29, min 20)] quotes Rav Shlomo Zalman (Halichot Shlomo Tefillah 19:8) that a shul is exempt and not obligated like a storage house for the siddurim or other items left there since it isn't built in order to be a storage house. Shaarei Hamezuzah p. 110 writes that the minhag of the world is to put up a mezuzah on a shul, but Rav Willig disagrees and doesn't have a mezuzah on his shul to indicate that people shouldn't eat in the shul.</ref>
+*[https://www.yutorah.org/lectures/lecture.cfm/1037812/Rabbi%20Mordechai%20I.%20Willig/Mezuzah%20Shiur%2029%20-%20Emergency%20Exits,%20Cellars,%20Hospitals,%20Safek%20Safeka%20in%20Hilchos%20Mezuzah Rav Mordechai Willig (Mezuzah Shiur 29, min 20)] quotes Rav Shlomo Zalman (Halichot Shlomo Tefillah 19:8) that a shul is exempt and not obligated like a storage house for the siddurim or other items left there since it isn't built in order to be a storage house. Shaarei Hamezuzah p. 110 writes that the minhag of the world is to put up a mezuzah on a shul, but Rav Willig disagrees and doesn't have a mezuzah on his shul to indicate that people shouldn't eat in the shul.</ref>
 #A bet midrash doesn't need a mezuzah but because some rishonim hold that it should have a mezuzah it is proper to put up a mezuzah on a bet midrash without a bracha. The reason that the bet midrash is different than a shul is since talmidei chachamim use it day and night they consider it like their home.<ref>The Gemara Yoma 11b treats a shul and bet midrash equally regarding mezuzah. Tosfot Yoma 11b writes that based on Yoma it sounds like there is no obligation to have a mezuzah for a bet midash, but Menachot 33a implies otherwise. Tosfot concludes that if it is privately owned or if it has a door from the bet midrash that opens into someone's private house then that door is obligated in a mezuzah. The Rosh (Mezuzah no. 10) writes that the Maharam Rotenberg learned from the Yerushalmi that a bet midrash should have a mezuzah. He added that a evil spirit bothered him when he slept in the bet midrash during the day until put up a mezuzah. Shulchan Aruch YD 286:10 concludes that a bet midrash does not need a mezuzah but since some say it should have one it is proper to put up one without a bracha. The Shach 286:19 explains that the reason to distinguish between a shul and bet midrash is that the talmidei chachamim live in the bet midrash day and night.</ref>
@@ Line 139: / Line 163: @@
 ===Inner Rooms===
 #Every doorway of one's house is obligated in mezuzah. Even if a room has several doorways, each one is obligated in having a mezuzah. If a doorway isn't used for entering it doesn't need a mezuzah.<ref>Maharil (responsa 94) bemoans the fact that many people think that it is sufficient to have one mezuzah per house when in fact every doorway requires its own mezuzah. The Darkei Moshe 286:4 cites the Maharil. Kitzur Shulchan Aruch 11:1 concurs.</ref>
 ===Cellar Doors===
-#The doorpost of a cellar that is lying flat or nearly flat<ref> [https://www.yutorah.org/lectures/lecture.cfm/1037812/Rabbi%20Mordechai%20I.%20Willig/Mezuzah%20Shiur%2029%20-%20Emergency%20Exits,%20Cellars,%20Hospitals,%20Safek%20Safeka%20in%20Hilchos%20Mezuzah Rav Mordechai Willig (Mezuzah Shiur 29, min 3)] explained based on Chazon Ish OC 73:9 that if it is less than 22.6 degrees, which is the measure of a slope in eruvin that counts as a wall, it is exempt from mezuzah.</ref> on the ground is not obligated in having a mezuzah.<ref>Chaye Adam 15:15 writes that a cellar door on the floor is exempt from mezuzah based on Kiddushin 22b that states that a doorpost lying on the ground isn't considered a doorpost. Kitzur Shulchan Aruch 11:20 and Aruch Hashulchan YD 286:41 concur.</ref>
+#The doorpost of a cellar that is lying flat or nearly flat<ref>[https://www.yutorah.org/lectures/lecture.cfm/1037812/Rabbi%20Mordechai%20I.%20Willig/Mezuzah%20Shiur%2029%20-%20Emergency%20Exits,%20Cellars,%20Hospitals,%20Safek%20Safeka%20in%20Hilchos%20Mezuzah Rav Mordechai Willig (Mezuzah Shiur 29, min 3)] explained based on Chazon Ish OC 73:9 that if it is less than 22.6 degrees, which is the measure of a slope in eruvin that counts as a wall, it is exempt from mezuzah.</ref> on the ground is not obligated in having a mezuzah.<ref>Chaye Adam 15:15 writes that a cellar door on the floor is exempt from mezuzah based on Kiddushin 22b that states that a doorpost lying on the ground isn't considered a doorpost. Kitzur Shulchan Aruch 11:20 and Aruch Hashulchan YD 286:41 concur.</ref>
 ===Emergency Exits===
 #An emergency exit or any door only used to exit is not obligated in a mezuzah.<ref>Minchat Shlomo 2:100:5, [https://www.yutorah.org/lectures/lecture.cfm/1037812/Rabbi%20Mordechai%20I.%20Willig/Mezuzah%20Shiur%2029%20-%20Emergency%20Exits,%20Cellars,%20Hospitals,%20Safek%20Safeka%20in%20Hilchos%20Mezuzah Rav Mordechai Willig (Mezuzah Shiur 29, min 2)]</ref>
 ===Hospitals===
-# A Jewish hospital should have a mezuzah without a bracha.<ref>[https://www.yutorah.org/lectures/lecture.cfm/1037812/Rabbi%20Mordechai%20I.%20Willig/Mezuzah%20Shiur%2029%20-%20Emergency%20Exits,%20Cellars,%20Hospitals,%20Safek%20Safeka%20in%20Hilchos%20Mezuzah Rav Mordechai Willig (Mezuzah Shiur 29, min 20-22)] explains that a hospital is like a hotel that even though people live there temporarily since the Jewish owner has people living there he is obligated in a mezuzah. He also cited Rav Shlomo Zalman (Halichot Shlomo Tefillah 19:8) that a mezuzah should be put up without a bracha.</ref>
+#A Jewish hospital should have a mezuzah without a bracha.<ref>[https://www.yutorah.org/lectures/lecture.cfm/1037812/Rabbi%20Mordechai%20I.%20Willig/Mezuzah%20Shiur%2029%20-%20Emergency%20Exits,%20Cellars,%20Hospitals,%20Safek%20Safeka%20in%20Hilchos%20Mezuzah Rav Mordechai Willig (Mezuzah Shiur 29, min 20-22)] explains that a hospital is like a hotel that even though people live there temporarily since the Jewish owner has people living there he is obligated in a mezuzah. He also cited Rav Shlomo Zalman (Halichot Shlomo Tefillah 19:8) that a mezuzah should be put up without a bracha.</ref>
 ==Structure of Doorframe and Room==
@@ Line 152: / Line 182: @@
 ===Minimum Size of Room===
 [[Image:T shaped room.png|200px|right]]
 #A doorway is only obligated in a mezuzah if the room has 4 by 4 [[amot]] of space. If there's not 4 by 4 square [[amot]] but there is the same amount of area, such as 2 by 8 [[amot]], there is a dispute whether the doorway is obligated in a mezuzah. In such a case 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.<ref>Kitzur Shulchan Aruch 11:10 records a dispute between the Rambam and Rosh on this matter. Shulchan Aruch YD 286:13 writes the opinion of the Rambam that if the room has an area of 4 by 4 [[amot]] even if it isn't a square it is obligated in a mezuzah. The Shach 286:23 notes that the opinion of the Rosh is that the doorway isn't obligated unless there is a 4 by 4 [[amot]] square area. Due to this dispute, the Shach concludes that one should put up the 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. Binyan Tzion 99 follows Shulchan Aruch.</ref>
 #If a room is four by four amot even if there large items such as a refrigerator or oven in that room and it is normally there and enables the room to be used normally it is obligated in a mezuzah.<ref>Mezuzah Vehilchoteha 9:3 writes that if there are large items in a room such as a refrigerator or oven they don't minimize the space of the room and count towards the four by four amot since they are normally there and enhance the use of the room. His sources include: Halichot Olam v. 8 p. 285, Maharsham 3:263, Shevet Halevi 2:187, and Chovat Hadar 4 fnt. 22. Chut Shani p. 83 suggests that the cabinets do not minimize the space since they aid use of the kitchen. He is certain though that the refrigerator and oven which are moveable do not minimize the space. Even the oven which is attached to a gas line doesn't minimize the space since it is moveable within the kitchen.</ref>
@@ Line 161: / Line 192: @@
 Small into big with no right side.png|Picture #2: End of wall on left side without a right doorpost
 </gallery></center>
 #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 (picture #1), 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 (picture #2), 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>
 <center><gallery>
@@ Line 166: / Line 198: @@
 Right corner left end of wall.png|Picture #4: Room with left doorpost as end of wall
 </gallery></center>
 #If the left doorpost is the end of a wall that extends to the left and the right doorpost is the end of a wall (picture #3) that is considered as though there is a right doorpost without a left one and one should put up a mezuzah without a bracha.<ref>Chovat Hadar 7:7 in fnt.</ref> Others hold that this case is exempt altogether.<ref>Avnei Yishpa 3:95:1 based on Mikdash Me'at 287:3-4</ref>
 #If the right doorpost is the end of a wall that extends to the right and the left doorpost is the end of a wall (picture #4) that is considered as though there is a left doorpost without a right one and the entrance is completely exempt from a mezuzah.<ref>Chovat Hadar 7:7 in fnt.</ref>
@@ Line 174: / Line 207: @@
 no-mashkof.png|Picture #2: Door with two posts and no lintel
 </gallery></center>
 #A regular doorway has two doorposts and a lintel (picture #1). If the doorway has two doorposts and there is no lintel but the area has a roof (picture #2), 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).
 *However, the [http://www.hebrewbooks.org/pdfpager.aspx?req=37191&pgnum=18 Mikdash Me'at 287:1:5] suggests that perhaps a roof can function as a lintel. Also, the Chovat Hadar 7:5 fnt. 8 equates the issue with that of having the edge of a roof function as a lintel to the opinion of the Rosh who holds that the edge of a wall can function as a doorpost. The Netivot in [http://www.hebrewbooks.org/pdfpager.aspx?req=31812&st=&pgnum=49 Derech Hachaim Siddur 239:1] also holds that a roof can serve as a lintel. Minchat Yitzchak 10:91 explains that a roof doesn't function as a lintel but if the roof has an edge where the door is, according to some opinions, it functions as a lintel. Yet, if the roof extends beyond the door in both directions it doesn't function as a lintel. He compares it to the dispute between the Rama 630:2 and Magen Avraham 630:2 if there's doorposts and no lintel if that can serve as a tzurat hapetach. He admits that it seems not to be a proof though from further analysis. Yalkut Yosef (Sova Somachot v. 1, Mekomot Hachayavim n. 16) agrees.
 *Adoney Paz 2:121:1 sides with the Chazon Ish though he recommends being strict for all opinions to put up a mezuzah without a bracha. Mezuzah Vehilchoteha 10:3 concurs.
@@ Line 186: / Line 221: @@
 Hallway to room.png|Picture #2*: Hallway that leads into wide room
 </gallery></center>
 #If the big room is an entrance into the small room (picture #1), if that entrance is created by the ends of walls and not doorposts, some poskim hold that the entrance is exempt from mezuzah.<ref>Chovat Hadar 7:7, Agur Bohalecha 21:25. Avnei Yishpa 3:95:1 quotes Rav Elyashiv as holding that it is exempt from a mezuzah. His reasoning is that the ends of the walls of the big room aren't doorposts for the small room since they are really one wall with a break. The end of a wall serving as a doorpost is only if there's no continuation of that wall on the opposite side continuing the wall.</ref> Some disagree.<ref>Chut Shani (Mezuzah p. 107) holds that it is obligated to put up a mezuzah with a bracha since from the inside of the big room it is recognizable as a doorway. Pitchei Mezuzot p. 154-5 holds that it requires a mezuzah according to the Rosh since it is the end of a wall and can be seen as a doorpost. According to him, it doesn't matter if it is from the small room to the big room or otherwise. Pitchei Shaarim 287:1:12 p. 215 agrees.</ref> To avoid the dispute one should put up a mezuzah without a bracha.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=49139&pgnum=122 Keviyut Mezuzah Khilchata 9:11] writes that this case of a big room into a small room is a big dispute and unresolved one should put up a mezuzah there without a bracha. Madanei Asher (Mezuzah 30:3 p. 88) agrees.</ref>
 #If the small room is an entrance into the big room (picture #2)<ref>Another picture of this case can be found [https://www.hebrewbooks.org/pdfpager.aspx?req=49139&pgnum=430 in Keviyut Mezuzah Khilchata p. 430].</ref> that entrance is obligated even if the doorpost 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. Chut Shani (Mezuzah p. 107) originally writes that this is exempt but then seems to agree that it is obligated to put up a mezuzah. Pitchei Shaarim 287:1:12 p. 215 agrees.</ref> Other argue that it is exempt from having a mezuzah.<ref>Agur Bohalecha 21:26. Avnei Yishpa 3:95:1 says that it is clearly exempt since there are no noticeable doorposts from inside the small room. [https://www.hebrewbooks.org/pdfpager.aspx?req=49139&pgnum=122 Keviyut Mezuzah Khilchata 9:11] writes that this case of a small room into a big room is an unresolved question and should have a mezuzah without a bracha. Madanei Asher (Mezuzah 30:3 p. 88) agrees. Madenei Asher cites Maaseh Nissim ch. 24 who says that in the Ben Ish Chai's house he didn't have a mezuzah on a room that was just three walls and the fourth was completely open  (e.g. [https://he.wikipedia.org/wiki/%D7%9C%D7%99%D7%95%D7%95%D7%90%D7%9F#/media/%D7%A7%D7%95%D7%91%D7%A5:Liwan-He.png]), though he is puzzled about why he didn't put up a mezuzah in light of Ben Ish Chai (Ki Tavo n. 13).</ref>
 ===Screen Door Before the Front Door===
 #If there are two doorframes one in front of the other if they're within 1 amah of each other it is considered one doorway and one mezuzah on the outermost tefach suffices. However, if there is a space of more than 1 amah, they each require a separate mezuzah.<ref>Chovat Hadar 8:3:1 fnt. 3 writes that if there are two doorframes one in front of the other if they're within 1 amah of each other it is considered one doorway and one mezuzah on the outermost tefach suffices. However, if there is a space of more than 1 amah, they each require a separate mezuzah. Shaarei Hamezuzah 12:8 agrees. Hatorah Vehamitzvah (v. 2 ch. 137 pp. 611-612) distinguishes whether or not it is possible to use the area between the doorways in which case it is two doorframes, otherwise it is one long entrance and only one mezuzah is necessary.</ref>
@@ Line 201: / Line 238: @@
 #The mezuzah should be placed at the beginning of the upper third of the height of the doorway<ref>Kitzur Shulchan Aruch 11:5, Rashi Menachot 33a s.v. “bitechila,” Rambam Hilchot Mezuzah 6:12, Tur 289, Prisha 289:6, Shulchan Aruch Y.D. 289:2, Levush 289:2, Chayei Adam 15:17, [https://www.hebrewbooks.org/pdfpager.aspx?req=65893&st=&pgnum=72 Bet Halevi (on Chumash, Menachot 33a s.v. amar Shmuel)], Pitchei Mezuzah 289:24, Chovat Hadar 8:2:4, Teshuvot Vihanhagot 2:539. Agur Bohalecha 12:2 follows the Rambam since there's nothing to lose by following the Rambam.
-* See Yabia Omer YD 2:21 where Chacham Ovadia Yosef quotes poskim who say that if it was placed higher than the beginning of the top third it should be moved without a beracha to there, but himself disagrees. Agur Bohalecha ch. 12 fnt. 4 writes that one does not need to change it.
-* Nekudat Hakesef 289 supports the minhag is just to put it within the top third, like Rashi and Tosfot, and not specifically at the beginning of the top third, like the Rambam.</ref> but it should be placed at least a [[Tefach]] from the top of the doorway. <ref>Tur 289, Shulchan Aruch 289:2, Levush 289:2, Kitzur Shulchan Aruch 11:5 </ref> If it is not in the top third it isn't kosher. <ref>Beit Yosef 289, Shach 289:4, Taz 289:3. </ref> If it isn't a tefach from the top of the door it should be fixed.<ref>Mezuzah Vehilchoteha 11:8 quotes Halichot Olam v. 8 p. 251 who writes that according to Shulchan Aruch if the mezuzah is within a tefach of the ceiling it needs to be fixed. He says that it is in disagreement with the Ben Ish Chai Ki Tavo n. 7 who writes that after the fact it is kosher.</ref>
+*See Yabia Omer YD 2:21 where Chacham Ovadia Yosef quotes poskim who say that if it was placed higher than the beginning of the top third it should be moved without a beracha to there, but himself disagrees. Agur Bohalecha ch. 12 fnt. 4 writes that one does not need to change it.
-# If the floor or the lintel are uneven, how do you measure the height of the doorway to put it at 2/3 of the height?
+*Nekudat Hakesef 289 supports the minhag is just to put it within the top third, like Rashi and Tosfot, and not specifically at the beginning of the top third, like the Rambam.</ref> but it should be placed at least a [[Tefach]] from the top of the doorway. <ref>Tur 289, Shulchan Aruch 289:2, Levush 289:2, Kitzur Shulchan Aruch 11:5 </ref> If it is not in the top third it isn't kosher. <ref>Beit Yosef 289, Shach 289:4, Taz 289:3. </ref> If it isn't a tefach from the top of the door it should be fixed.<ref>Mezuzah Vehilchoteha 11:8 quotes Halichot Olam v. 8 p. 251 who writes that according to Shulchan Aruch if the mezuzah is within a tefach of the ceiling it needs to be fixed. He says that it is in disagreement with the Ben Ish Chai Ki Tavo n. 7 who writes that after the fact it is kosher.</ref>
-## If there is a step within the doorway, the height of the doorway is determined by the place where you put the mezuzah. If the mezuzah is placed in the outer tefach and the step doesn't begin at that point, the height doorway is determined without the step.<ref>Agur Bohalecha 12:16</ref>
+#If the floor or the lintel are uneven, how do you measure the height of the doorway to put it at 2/3 of the height?
-## If the floor on the left side is lower than the right side, if that area is at least 4 tefachim wide, the height is determined by the left side.<ref>Agur Bohalecha 12:17</ref>
+##If there is a step within the doorway, the height of the doorway is determined by the place where you put the mezuzah. If the mezuzah is placed in the outer tefach and the step doesn't begin at that point, the height doorway is determined without the step.<ref>Agur Bohalecha 12:16</ref>
-## If there is a window beginning in the middle of the doorway the height of the doorway is determined by where the mezuzah is placed. If the mezuzah is placed in the outer tefach and the window doesn't begin at that point, the height of the doorway is determined without the window. However, to avoid any dispute one should put it within the top third of the door if it is determined with and without the window. If the mezuzah is placed under the part with the window the height is determined with the window.<ref>Agur Bohalecha 12:11-13</ref>
+##If the floor on the left side is lower than the right side, if that area is at least 4 tefachim wide, the height is determined by the left side.<ref>Agur Bohalecha 12:17</ref>
+##If there is a window beginning in the middle of the doorway the height of the doorway is determined by where the mezuzah is placed. If the mezuzah is placed in the outer tefach and the window doesn't begin at that point, the height of the doorway is determined without the window. However, to avoid any dispute one should put it within the top third of the door if it is determined with and without the window. If the mezuzah is placed under the part with the window the height is determined with the window.<ref>Agur Bohalecha 12:11-13</ref>
 ====Very Tall Doorways====
 #If a doorway is very tall, according to Ashkenazim, one should put up the mezuzah at shoulder height.<ref>Yerushalmi Megillah 4:12, Tosfot Yoma 11b s.v. shein, Shach 289:4, Agur Bohalecha 12:7</ref> However, according to Sephardim, one should place it in the upper third in all circumstances.<ref>Yalkut Yosef YD 285:77</ref>
-#What is considered a very tall doorway for this halacha? Some say that as long as the mezuzah is visible within the normal eyesight it isn't considered too high. Accordingly, some estimate that if the door is less than 8.86 feet (106 inches) it should have the mezuzah at the height of 2/3, but if it is taller than it should have it at shoulder height.<Ref>Agur Bohalecha 12:8</ref> Some say that anytime that the beginning of 2/3 of the doorway is taller than one's shoulders, one should put it at one's shoulder height.<ref>Derech Hachaim 240:2</ref>
+#What is considered a very tall doorway for this halacha? Some say that as long as the mezuzah is visible within the normal eyesight it isn't considered too high. Accordingly, some estimate that if the door is less than 8.86 feet (106 inches) it should have the mezuzah at the height of 2/3, but if it is taller than it should have it at shoulder height.<ref>Agur Bohalecha 12:8</ref> Some say that anytime that the beginning of 2/3 of the doorway is taller than one's shoulders, one should put it at one's shoulder height.<ref>Derech Hachaim 240:2</ref>
 ====Arched Doorway====
@@ Line 231: / Line 271: @@
 </gallery></center>
-#The mezuzah is placed on the right side of the doorframe underneath the lintel within a tefach of the outside of the doorframe.<ref>Shulchan Aruch Y.D. 289:1, Agur Bohalecha 14:1. Agur Bohalecha 14:9 writes that the entire mezuzah should be within the doorframe, though he cites the Shevet Halevi 3:151 who holds that it is sufficient if part is in the doorframe.</ref> The mezuzah must be placed so that it is visible or there is a symbol to indicate that there is a mezuzah.<ref>[https://hebrewbooks.org/pdfpager.aspx?req=14428&pgnum=53 Yad Haketana (ch. 3 fnt. 25)] explains that it is critical to the mezuzah that a person be able to see the mezuzah and thinking about Hashem. If it is inserted into the post there must be a symbol engraved on the outside of the post to indicate that there is a mezuzah there.</ref> If it can't be placed under the lintel it could be put even before the lintel within the doorframe.<Ref>Agur Bohalecha 14:6</ref>
+#The mezuzah is placed on the right side of the doorframe underneath the lintel within a tefach of the outside of the doorframe.<ref>Shulchan Aruch Y.D. 289:1, Agur Bohalecha 14:1. Agur Bohalecha 14:9 writes that the entire mezuzah should be within the doorframe, though he cites the Shevet Halevi 3:151 who holds that it is sufficient if part is in the doorframe.</ref> The mezuzah must be placed so that it is visible or there is a symbol to indicate that there is a mezuzah.<ref>[https://hebrewbooks.org/pdfpager.aspx?req=14428&pgnum=53 Yad Haketana (ch. 3 fnt. 25)] explains that it is critical to the mezuzah that a person be able to see the mezuzah and thinking about Hashem. If it is inserted into the post there must be a symbol engraved on the outside of the post to indicate that there is a mezuzah there.</ref> If it can't be placed under the lintel it could be put even before the lintel within the doorframe.<ref>Agur Bohalecha 14:6</ref>
 #If it can't be placed on the doorpost, it should be drilled into the doorpost. If it can't be drilled into the doorpost see the next halacha.<ref>The Complete Mezuzah Guide p. 74 by R' Elefant based on Shulchan Aruch Y.D. 289:4</ref>
 #If there is no place to put the mezuzah within the doorframe (picture #1), according to Ashkenazim the mezuzah can be placed on the area in front of the doorframe, even not on the material of the actual frame,<ref>Agur Bohalecha 14:15</ref> within a tefach of the doorframe.<ref>According to the Shach's understanding the Rama 289:1 rules like the Tur that after the fact a mezuzah is kosher if it is behind the door outside of the doorframe. Agur Bohalecha siman 44-46 discusses at length whether having the mezuzah in front of the doorframe is the equivalent of behind the doorframe or better. Either way, in a case where it is impossible to put it in the doorframe it is best to put it in front of the doorframe. The Complete Mezuzah Guide p. 74 by R' Elefant agrees.</ref> According to Sephardim it must be placed within the doorframe in front of the door or behind the door (picture #2).<ref>Shulchan Aruch, Yalkut Yosef (Sova Semachot v. 1 "Makom Hamezuza" n. 70). Yalkut Yosef clarifies that having the mezuzah within the doorframe behind the door is also called in the doorway and kosher for Shulchan Aruch. Agur Bohalecha siman 43 agrees.</ref>
 #If a doorpost has a thicker post and a thinner post which is further towards the outside (picture #3), the mezuzah can be placed on the thinner part (gold mezuzah in picture).<ref>Agur Bohalecha 13:6</ref> Some hold it should be placed specifically on the thicker part (blue mezuzah in picture).<ref>Chovat Hadar 8:3:1 fnt. 3 explaining the position of Rav Dovid Yungreis</ref>
-# If part of the doorpost is blocking more than a tefach of the entranceway, the mezuzah should be placed on the most extended part of the doorpost blocking the door.<Ref>Agur Bohalecha 13:13 quoting Rav Chaim Kanievsky (Mezuzot Beytecha 285:20), Daat Kedoshim (285:1), Chovat Hadar 8:3:3, Rav Shlomo Zalman Auerbach (Hatorah Vehamitzvah v. 2 p. 663)</ref>
+#If part of the doorpost is blocking more than a tefach of the entranceway, the mezuzah should be placed on the most extended part of the doorpost blocking the door.<ref>Agur Bohalecha 13:13 quoting Rav Chaim Kanievsky (Mezuzot Beytecha 285:20), Daat Kedoshim (285:1), Chovat Hadar 8:3:3, Rav Shlomo Zalman Auerbach (Hatorah Vehamitzvah v. 2 p. 663)</ref>
 #The mezuzah should not be placed behind the door on the wall next to the doorframe. If it is, according to many poskim, the mezuzah is invalid.<ref>Shulchan Aruch Y.D. 289:1 holds that it is invalid. Shach 291:3 explains while the Tur and Rama hold it is valid after the fact, the Bet Yosef and Levush hold otherwise. He is strict for the Bet Yosef. Nishmat Adam 15:1 shows that most rishonim hold it is valid and in extenuating circumstances it is permitted to place it there without a bracha.</ref>
-# If the door swings out and there is no place in the doorpost to put the mezuzah in front of the door, the mezuzah should be placed behind the door within the doorframe.<Ref>Yalkut Yosef (Sova Semachot v. 1 "Makom Hamezuza" n. 70), Agur Bohalecha 14:2</ref>
+#If the door swings out and there is no place in the doorpost to put the mezuzah in front of the door, the mezuzah should be placed behind the door within the doorframe.<ref>Yalkut Yosef (Sova Semachot v. 1 "Makom Hamezuza" n. 70), Agur Bohalecha 14:2</ref>
 ===Outer Tefach===
-#The mezuzah should be placed on the outer [[tefach]] of the doorpost<ref>Gemara Menachot 32b, Tur 289, Shulchan Aruch 289:2, Levush 289:2, Chayei Adam 15:17, Aruch Hashulchan 289:9. Taz 289:3 writes that the mezuzah is still kosher if the mezuzah isn't within the outer [[tefach]]. </ref> both for the front door as well as any other door.<Ref>Agur Bohalecha 13:5</ref>
+#The mezuzah should be placed on the outer [[tefach]] of the doorpost<ref>Gemara Menachot 32b, Tur 289, Shulchan Aruch 289:2, Levush 289:2, Chayei Adam 15:17, Aruch Hashulchan 289:9. Taz 289:3 writes that the mezuzah is still kosher if the mezuzah isn't within the outer [[tefach]]. </ref> both for the front door as well as any other door.<ref>Agur Bohalecha 13:5</ref>
 #After the fact it is kosher. If it isn't too difficult one should fix it.<ref>Agur Bohalecha 13:3. He suggests that as long as it isn't very difficult one should fix it. If it would cost more than a third of the cost of a basic mezuzah one is exempt from fixing this.</ref>
-# When placing the mezuzah on a slant, it is sufficient if part of the mezuzah is within a the outer tefach.<ref>Agur Bohalecha 13:4. He observes that this is how it was placed in Rav Elyashiv's house.</ref>
+#When placing the mezuzah on a slant, it is sufficient if part of the mezuzah is within a the outer tefach.<ref>Agur Bohalecha 13:4. He observes that this is how it was placed in Rav Elyashiv's house.</ref>
-# If the outer tefach is exposed to sun and rain and it might get ruined, it is better not to leave it in the outer tefach.<ref>Agur Bohalecha 13:8</ref>
+#If the outer tefach is exposed to sun and rain and it might get ruined, it is better not to leave it in the outer tefach.<ref>Agur Bohalecha 13:8</ref>
 ===Fixed to the Doorpost===
 #A mezuzah should be established in a sturdy way so that it won't fall down. Also, it should not be hanging.<ref>Shulchan Aruch Y.D. 289:1. Bach understands the reason that the halacha insists that a mezuzah should be put up with nails is so that it doesn't fall down. One should establish it in a way that even in the unlikely scenario it won't fall down. The Chayei Adam 15:19 implies that the reason that it should be put up with two nails is because if one only uses one mezuzah on top, the mezuzah is like it is hanging and the mezuzah should not be hanging. </ref>
 #A mezuzah could be put up with nails, one on top and one on bottom, but not with just one nail.<ref>Shulchan Aruch Y.D. 289:1, Chayei Adam 15:19</ref> If one put it up with only one nail but it was tightly fastened to the wall and doesn't move it is valid.<ref>Agur Bohalecha 10:4</ref>
@@ Line 254: / Line 296: @@
 ===Straight or Diagonal===
 #While Sephardim place the mezuzah straight up<ref>Rashi Menachot 33a s.v. pesula, Shulchan Aruch Y.D. 289:6, Ben Ish Chai Ki Tavo Year 2 Halacha 7. This was also the minhag of the Gr"a (Biurei Hagra 289:14 and Maaseh Rav n. 97). Also see Orchos Rabbeinu 1:page 378:27 who quotes that the Chazon Ish and Steipler put their mezuzot on a small slant because if it would be on a diagonal one doesn't fulfill the opinion of Rashi or Tosfot. Rav Chaim Kanievsky in Mezuzot Beytecha (Shaarei Tzion 289:22) also records this practice of the Chazon Ish. </ref>, Ashkenazim place it on a slant, with the top leaning towards the inside and the bottom towards the outside.<ref>Rabbenu Tam cited by Tosfot Menachot 33a s.v. ha, Rama 289:6, Levush 289:6, Chayei Adam 15:19, Minchas Elazar 1:36:1, Pitchei Mezuzahs 289:57, Chovat Hadar 9:footnote 20. Chovat Hadar 9:footnote 20 explains that the reason for this is that the opinion of Rashi says if you place it sideways it is not kosher, while Rabbenu Tam Menachot 33a s.v. ha holds that if it is straight up it is not kosher, so Ashkenazim try to fulfill the mitzvah according to both opinions. Rav Wosner (Kovetz Mbet Levi v. 2 p. 131) holds that it isn't put up on a 45 degree angle, rather it is put on a small slant. Orchot Rabbenu v. 3 p. 173 writes that the Chazon Ish put his mezuzah on a slight slant, with the top of the mezuzah 3 cm from the bottom of the mezuzah (approximately at a 75 degree angle).</ref>
@@ Line 323: / Line 366: @@
 #One should have one's [[Mezuzot]] checked by a sofer twice in seven years, or once in every three and a half years, and it is a pious practice to check them every year during [[Elul]].<ref>Yoma 11a, Shulchan Aruch YD 291:1, Kitzur Shulchan Aruch 11:25, Yalkut Yosef YD 285:92. [https://www.hebrewbooks.org/pdfpager.aspx?req=9357&st=&pgnum=120 Kol Yakov 291:3] quotes a practice to check one's mezuzot when there is a mice infestation.</ref>
-# Some poskim hold that it isn't necessary to get one's mezuzot checked if they are completely sealed.<ref>Agur Bohalecha 39:4 cites Rav Shlomo Zalman Auerbach and Rav Elyashiv as holding that it isn't necessary to check one's mezuzot if they're sealed. Agur Bohalecha himself disagrees and holds that it is necessary to check even if it is completely sealed since the classic poskim didn't make such a distinction.</ref>
+#Some poskim hold that it isn't necessary to get one's mezuzot checked if they are completely sealed.<ref>Agur Bohalecha 39:4 cites Rav Shlomo Zalman Auerbach and Rav Elyashiv as holding that it isn't necessary to check one's mezuzot if they're sealed. Agur Bohalecha himself disagrees and holds that it is necessary to check even if it is completely sealed since the classic poskim didn't make such a distinction.</ref>
 #If one's mezuzah became wet one should check it immediately.<ref>Rav Mordechai Eliyahu (comment on Kitzur Shulchan Aruch 11:22)</ref>
 #The mezuzah's of a publicly owned building only need to be checked twice in fifty years.<ref>Yoma 11a, Shulchan Aruch YD 291:1</ref>
@@ Line 339: / Line 382: @@
 ==Proper Behavior When Passing a Mezuzah==
 #When one leaves one's house should kiss the mezuzah to remind one of the unity of Hashem, as discussed below. There are different opinions as to how exactly one should behave when passing a mezuzah.<ref>Kitzur Shulchan Aruch 11:24 writes that one should kiss the mezuzah in order to remind oneself of Hashem's unity. [http://www.hebrewbooks.org/pdfpager.aspx?req=34744&st=&pgnum=4&hilite= Kav HaYashar (ch. 1)] writes that touching the mezuzah and offering a short prayer when one leaves one's house affords oneself protection from spiritual dangers. Orchos Rabbeinu (v. 3, p. 164) writes that the Chazon Ish looked at the mezuzah without kissing it when he passed by one. </ref>
 #When one enters or exits a room one should think about the unity of Hashem, our love for Hashem, and be awakened from the slumber of the vanities of the world. One should think that there's nothing that last forever except knowledge of Hashem, and immediately this will help a person follow the proper path. <ref>Kitzur Shulchan Aruch 11:23</ref>
@@ Line 361: / Line 405: @@
 ==Moving==
 #If a person is moving and another Jew is moving in one must leave them your mezuzot.<ref>Bava Metsia 101b-102a, Rambam Tefillin 5:11, Shulchan Aruch YD 291:2.</ref> The reasoning is that you shouldn't remove mezuzot is because they are used to serve to protect the house from harm and taking them indicates that you don't care about those moving in<ref>Tosfot Shabbat 22a s.v. rav. The Rishon Letzion 291:1 explains that whenever one leaves a house that was obligated in mezuzah, the demons move in and will damage the next tenant. Even though the next tenant will put up his own mezuzah, that doesn't remove the demons sufficiently. However, before anyone ever lived in the house, the demons don't enter.</ref> or that mezuzot represent that the divine presence resides in the home and that isn't something one should remove.<ref>Ritva Bava Metsia 102a s.v. lo</ref>
 #The one moving can charge the next tenant to pay for the mezuzot<ref>Rama Y.D. 291:2. Birkei Yosef 291:4 notes that the Rabbenu Manoach, the source for the Rama, wrote that it is good for the new tenant to pay for the mezuzot but they don't have to. However, the language of the Rama 291:2 is that it is required. He notes, though, that the Ritva and Rabbenu Yonatan (Shita Mikubeset b"m 102a) who write the next tenant owes the money and in fact the Ritva meyuchasot holds that if the new tenant doesn't want to pay the previous tenant can take his mezuzot with him.</ref>, but even if he isn't willing to pay one still shouldn't take down the mezuzot.<ref>Aruch Hashulchan YD 291:3, Igrot Moshe YD 4:44, Igrot Vreishmot Hakehilat Yakov v. 5 p. 287. Agur Bohalecha is lenient. Ritva meyuchasot b"m 102a writes that if the new tenant doesn't want to pay he can take the mezuzot with him, but according to Rabbenu Manoach the new tenant doesn't actually have to pay but it is good for him to pay.</ref>
@@ Line 367: / Line 412: @@
 #There is what to rely upon to take down the mezuzah if it is going to be painted before the next tenant moves in so that they don’t get ruined.<ref>Igrot Moshe YD 4:44 quoting Rav Henkin. See Agur Bohalecha 40:12 who seems to disagree and establishes says that after painting one has to put up the mezuzot again.</ref>
 #If the house is going to be closed up and no one is going to move in afterwards for the foreseeable future one can take one's mezuzot.<ref>Pri Megadim M"Z 15:2</ref>
-# If someone has a door which he used to use and decides never to use that door again, some hold it is exempt,<ref>Agur Bohalecha 24:14</ref> while most hold it is obligated.<ref>Aruch Hashulchan 286:38, Igrot Moshe YD 1:177</ref> If that room has another door and one decides not to use one of the doors ever again, some of the poskim who are strict in the first case agree here that it is exempt.<ref>Rav Moshe Feinstein in Igrot Moshe YD 1:177</ref>
+#If someone has a door which he used to use and decides never to use that door again, some hold it is exempt,<ref>Agur Bohalecha 24:14</ref> while most hold it is obligated.<ref>Aruch Hashulchan 286:38, Igrot Moshe YD 1:177</ref> If that room has another door and one decides not to use one of the doors ever again, some of the poskim who are strict in the first case agree here that it is exempt.<ref>Rav Moshe Feinstein in Igrot Moshe YD 1:177</ref>
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