Mezuzah: Difference between revisions

[[Image:mezuzah2.jpg|right|100px]]

==How to Put Up a Mezuzah==

===Preparing the Klaf===

See the [[Acquiring and Maintaining Stam]] page for more details about maintaining the klaf.

===The Case===

#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>

===Who Should Put it Up===

#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>

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#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>

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====Which Doorposts Require a Mezuzah with a Bracha====

#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>

====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====

====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>

#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==

===Double Doors===

[[Image:Double doors with poll.jpg|200px|right]]

===Revolving Door===

==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>

#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>

===Shul and Bet Midrash===

*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.

#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>

===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===

===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===

==Structure of Doorframe and Room==

===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>

#A room in the shape of a T or L is obligated in a mezuzah if has an area of a rectangle of 16 square amot (either areas A, B, and C OR B and D in picture). If there is only 16 square amot of area when total the area of the shape it is a dispute if it is obligated in a mezuzah.<ref>Chazon Ish YD 169:6 learns from Eruvin 88b that for the Rambam two rooms that adjacent and only overlap in one area they combine for the requisite measure for mezuzah. Agur Bohalecha 18:9 cites this but disagrees. He holds that only a rectangle combines for the Rambam but not a L or T shape, but also cites in the opinion of the Chazon Ish. Chovat Hadar (ch. 4 fnt. 17) cites this Chazon Ish.</ref>

<center><gallery>

one-doorpost.png|Picture #1:End of wall on right side functions as right doorpost

Small into big with no right side.png|Picture #2: End of wall on left side without a right doorpost

</gallery></center>

Left corner right end of wall.png|Picture #3: Room with right doorpost as end of wall

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>

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.

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>

#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.

====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>

====Arched Doorway====

#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>)

====Posts that Don't Reach the Ceiling====

</gallery></center>

#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>

#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>

===Outer Tefach===

===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>

#Some say that a mezuzah could be put up with Velcro.<ref>Agur Bohalecha 10:18 quoting Rav Elyashiv</ref>

#Some say that a mezuzah shouldn't be put up with a magnet.<ref>Rav Chaim Kanievsky in Daat Noteh p. 472</ref>

===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>

====Back Door to Backyard====

*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>

====Balcony or Porch====

#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>

#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>

#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>

#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>

==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>

==Non-Jew==

#A person shouldn't give a mezuzah to a non-Jew unless there is a concern that the non-Jew will be hate him for it.<ref>Rama Y.D. 291:2. Igrot Moshe 1:184 explains that the Rama means that if there is a concern of a non-Jew hating a Jew, even though there isn't any concern of mortal danger it is permitted to give him a mezuzah. However, just to avoid a loss of money, Rav Moshe is not lenient unless it is an extremely significant loss. Even though the Yerushalmi Peah implies it is permitted to give a non-Jew a mezuzah, the Maharil (cited by Darkei Moshe 291) and Rama are strict. Beer Sheva 36 explains how the Maharil would explain the Yerushalmi. See further the Yavetz 2:121-122. Agur Bohaleha 4:11 argues with Rav Moshe that it is forbidden even for a significant loss</ref>

==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>

#It is permitted to switch more mehudar mezuzot with less kosher mezuzot. It is better to have them checked before switching them.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=37191&st=&pgnum=32 Daat Kedoshim 291:2]. Yabia Omer YD 3:18 and Hamezuzah VeHilchata p. 127 hold like the Daat Kedoshim. See Igrot Moshe YD 4:44 who doesn’t offer this solution. Teshuvot Vehanahgot 1:549 isn't sure if it is permitted. He quotes from the Chazon Ish who advised not switching more mehudar mezuzot for less mehudar mezuzot when leaving a house. He is lenient, however, to switch the mezuzot after leaving and the new tenant moved in. Then one can offer the tenant to either pay for the more mehudar mezuzot or to just pay for the less mehudar mezuzot and switch the mezuzot.</ref>

#There is an opinion that you may take down the mezuzot if you're going to put them up in another house, however, that opinion isn't accepted as the halacha.<ref>Chida in Birkei Yosef YD 291:2 writes that according to one answer of Tosfot one can take the mezuzot with you if you'll put it up right away, but according to the Ritva you can't. He says that we hold that one shouldn't take them down even if you'll put them up in another house right away, yet in an extenuating circumstance where you can't find mezuzot to buy for the new house you can take down the mezuzot. Aruch Hashulchan 291:3 cites this but is hesitant about it.</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>

==Links==