Rabbi Pinches Friedman Parshas Vaeschanan 5779 Translation by Dr. Baruch Fox

An Amazing Revelation from the Chasam The Placement of the on the Upper Third of the Doorpost Corresponds to the Upper Opening in the Letter Hei

These Two Passages in the Mezuzah In this week’s parsha, parshas Vaeschanan, we find the Relate to the Acceptance of the Yoke of first passage of Krias Shema. In this passage, we learn Sovereignty and the Yoke of Mitzvos about one of the most important of the “taryag mitzvos” The brilliant author of the Chiddushei HaRim, zy”a, (Bo), given to us by HKB”H—the of writing a mezuzah and of HKB”H’s command—"וכתבתם על מזוזות ביתך ובשעריך" and affixing it to the doorpost of our homes. The passuk in the "והיה אם שמוע" and "שמע" write them on the doorposts of your house and upon to write the two passages of states (Devarim 6, 9): addresses the practical significance your gates. refers to the following (Berachos 13a): This mitzvah is repeated in precisely the same mezuzah and to affix them to the doorpost of one’s house. He "אמר רבי יהושע בן קרחה, למה קדמה פרשת שמע לוהיה אם שמוע, כדי language in next week’s parsha, parshas Eikev, where we "וכתבתם על מזוזות ביתך ובשעריך" שיקבל עליו עול מלכות שמים תחילה ואחר כך מקבל עליו עול מצוות". :(find the second passage of Krias Shema (ibid. 11, 20 . Yehoshua ben Korchah said: Why does the in the passage of “shema” precede the passage of “v’haya im—"והיה אם שמוע" and "שמע" For this reason, we are required to inscribe the first two shamoa”? So that a person will accept upon himself passages of Krias Shema-- the two passages in the the yoke of Heaven’s sovereignty first, and then accept—"שתי פרשיות שבמזוזה מעכבות זו את זו" mezuzah. In fact, we learn in the Gemara (Menachos 28a): mezuzah are crucial to one another. upon himself the yoke of mitzvos. In other words, in the "והיה and "שמע" explains that the אם שמוע" Gemara is referring to the two passages of -- first paragraph of Krias Shema, we accept upon ourselves inscribe this passage in the mezuzah—"וכתבתם" :passages . It is as if the is instructing us in both of these “ol malchus shamayim”—the yoke of HKB”H’s sovereignty then ;"שמע ישראל ה' אלקינו ה' אחד" on the doorposts of—"על מזוזות ביתך ובשעריך" :and place it in general terms. We proclaim our emunah in the oneness "ואהבת את ה' .your house and on your gates of Hashem (Devarim 6, 4): In the second paragraph .אלקיך בכל לבבך ובכל נפשך ובכל מאדך" "מצות עשה לכתוב פרשת שמע, והיה אם Similarly, it states in the we are commanded to love Hashem (ibid. 5): it is a mitzvas aseh to write the—שמוע, ולקבעם על מזוזת הפתח" (Y.D. 285, 1): "והיה אם שמוע תשמעו אל מצוותי אשר אנכי and to affix them to the "והיה אם שמוע" and "שמע" passages of of Krias Shema, we accept upon ourselves the yoke of .מצוה אתכם היום" .doorpost of the doorway mitzvos (ibid. 11, 13):

Parshas Vaeschanan 5779 | 1 It is precisely for this reason that HKB”H commanded us —"והיה אם שמוע" and "שמע" For this reason, the Gemara (Kiddushin 34a) teaches us to inscribe these two passages-- that women are also obligated in the mitzvah of mezuzah, One should pay careful attention to in the mezuzah at the entrance to our homes. They serve because they also require life. Similarly, the Shulchan Aruch this mitzvah; all that are scrupulous in the performance as a constant reminder—as we enter and exit our homes— states (Y.D. 285, 1): of this mitzvah, their lives and the lives of their children to accept upon ourselves “ol malchus shamayim” and “ol merit, HKB”H will not allow the force of destruction to enter will be extended; if one is negligent in the performance of mitzvos,” which are mentioned in these two passages. In this this mitzvah, their lives will be shortened. our homes. This concludes his holy remarks.

Additionally, the Gemara (Menachos 34a) teaches us Regarding this matter, we find a wonderful allusion from that the mitzvah requires that the mezuzah be affixed to the the Shela hakadosh (Chullin) presented in the name of the "מזזות" the word ;"וכתבתם על מזוזות ביתך" right side of the entryway, as one enters his home. This fact Recanati (Vaeschanan). He notes that in the first passage of is elucidated as —the direction in Krias Shema, the word is spelled deficiently—without "ביאתך" (your house) "ביתך" the—"זז מות" is derived from the words: remaining letters can be rearranged to spell the first “vav” between the two “zayin”s; as a result, the enters his house on the right side, because he usually lifts his which you enter. In other words, it is considered as if a person displacement of death. This teaches us that in the merit of he must our doorway, and as a result, we are spared from the “malach—"וצריך לקבעה על ימין הנכנס... ואם קבעה משמאל פסולה" right foot first. In fact, the Shulchan Aruch rules (Y.D. 289, observing the mitzvah of mezuzah, the Shechinah dwells at affix it on the right side of the one entering . . . if he affixed "ודא רזא דמזוזה, דאתמר בה וכתבתם על מזזות ביתך, :(2 it on the left side, it is invalid. hamaves.” The source for this allusion appears in the Tikunei ,this is the secret power of the mezuzah; for—מזוזת כתיב זז מות" Zohar (Tikun 10): The Mezuzah Is a Segulah for Longevity the letters as they are written in the passuk are an anagram "זז מות" for

The —implyingLocation thatof the it prolongs Mezuzah life byCorresponds defying death. It is fitting that we examine Chazal’s assertion that to the Upper Third of the Letter Hei "וכל הזהיר בה יאריכו the mitzvah of mezuzah is a wonderful tool for achieving ימיו וימי בניו, דכתיב למען ירבו ימיכם וימי בניכם, ואם אינו זהיר בה יתקצרו, longevity. As the Tur explains (Y.D. 285): I had a wonderful idea concerning: (a) The importance of דמכלל הן אתה שומע לאו, וכן דרשו חכמים )שבת לב:( בעון מזוזה בניו ובנותיו All that are diligent in the performance of this placing the mezuzah at the entryway to one’s house and (b) the מתים קטנים". mitzvah will be rewarded with the prolongation of his life and the lives of his children, as it is written reason the mitzvah of mezuzah is a segulah for long-life. Let : “In order to prolong your days and the days of that the mezuzah should be placed in the doorway, we learn: (Devarim us refer to the Gemara (Menachos 33a). Regarding the height Shmuel said: It is—"אמר שמואל מצוה להניחה בתחילת שליש העליון" your children.” If one is not diligent in it, they will be 11, 21) shortened; from the positive ruling, you can infer the a mitzvah to place it at the beginning of the upper third. negative. Similarly, the sages taught that as He should measure two-thirds of the height a consequence of violating the mitzvah of mezuzah, one’s from the bottom of the doorway; when he enters the (Shabbas 32b) Rashi clarifies: sons and daughters die young. beginning of the upper third, he should affix the mezuzah.

The source for this assertion is an elucidation in the Where should it be affixed? . . . At the beginning of the Indeed, this is the ruling of the Shulchan Aruch (Y.D. 289, 2): upper third of the height of the entryway. "וכתבתם על מזוזות Gemara (ibid.) regarding the juxtaposition of two pesukim in I would now like to share with our royal audience an ביתך ובשעריך" Krias Shema. First it states (Devarim 11, 20): in incredible chiddush that I gleaned from the teachings of the—"למען ירבו ימיכם וימי בניכם" —the mitzvah of mezuzah—and immediately order to prolong your days and the days of your children. afterwards, it states (ibid. 21): Chasam Sofer, zy”a, in Toras Moshe HaShaleim (Korach), This juxtaposition teaches us that the mezuzah is a segulah pertaining to the placement of the mezuzah. He refers to for long-life. what we have learned in the Gemara (ibid. 29b)—that Olam

Parshas Vaeschanan 5779 | 2 HaZeh was created with the letter “hei.” Proof of this fact required to place the mezuzah on the right side of the doorway; ”whereas the opening in the letter “hei "אלה תולדות השמים והארץ בהבראם« - אל תקרי בהבראם אלא בה' בראם. ומפני מה נברא is found in the following passuk (Bereishis 2, 4): is on the left side. ?”These mezuzah corresponds to the aperture in the letter “hei“ העולם הזה בה', מפני שדומה לאכסדרא, שכל הרוצה לצאת יצא. So, how can the Chasam Sofer assert that the location of the are the products of the heaven and the earth when they but ”בהבראם“ were created.” Do not read the last word as I searched and found the support I was looking for in the rather as “b’hei biraam” (meaning that He created them To reconcile the words of the righteous Chasam Sofer, with the letter “hei”). "ויש לה גם כן פתח למעלה בצד ימין, שאם יחזרו בתשובה ימין ה' פתוחה And why was Olam HaZeh created with the letter “hei”? writings of the Maharal. He writes in Gur Aryeh (Bereishis 2, לקבל שבים, ועשה להם פתח לקבל אותם בתשובה ועולים למעלה בצד ימין, כי :This prompts the Gemara to inquire Because it resembles a pavilion (it is open underneath); so 4): Regarding the letter “hei,” with which ימינו פשוטה לקבל שבים". that anyone who wishes to leave (and indulge in a sinful the world was created, it also has an opening on the upper ומאי טעמא תליא .lifestyle) can leave and what is the reason it (the left leg of the “hei”) is—כרעיה Then the Gemara inquires: suspended right side; so that if they return by means of teshuvah, the so that right hand of Hashem is open to receive penitents. So, he—דאי הדר בתשובה מעיילי ליה ?(”and the top of the “hei (leaving an opening between the top of that leg if he returns by performing teshuvah, they can bring him provided them with an opening through which they can climb .why not bring through on the upper right side—וליעייל בהך .(back in (through that aperture —"פנים בפנים דיבר ה' עמכם בהר מתוך האש" him back in through the same opening (below, through Let us clarify what the Maharal is saying based on the that will not face to face Hashem spoke to you on the mountain, from—לא מסתייעא מילתא ? happen. passuk (Devarim 5, 4): which he originally exited) the midst of the fire. that lower opening, he will not succeed in reentering through to speak, within the letters of the holy Torah (see the essay for Since he sinned and adopted a life of sin through As we know, HKB”H cloaks himself, so it; apparently, it is conducive to sin. parshas Matos). Hence, if we picture the letters of the Torah of the letter “hei” facing us—like a mirror image—we will find the right side In keeping with what we just learned in the Gemara, the writes that the short, suspended leg of the “hei” is actually resembles the letter “hei”; the place where the mezuzah is opposite our left side. Hence, the Maharal Chasam Sofer proposes a chiddush. The entryway to a house claim that placement of the mezuzah on the upper right third of the aperture on the left side of the “hei.” on the right. This coincides perfectly with the Chasam Sofer’s affixed—in the upper third of the doorpost—corresponds to the doorway corresponds to the aperture of the letter “hei.” As we have learned, 'ח that aperture allows ba’alei-teshuvah to return to a life of HKB”H Broke the Letter Out of It 'ה kedushah. Thus, it teaches us that even someone who violated, and Made a Letter chas v’shalom, the principles of the first two passages of the mezuzah—i.e. he denied the oneness of Hashem and he refused latch onto the to accept upon himself the yoke of mitzvos—nevertheless, he As a loyal servant in the presence of his master, I will "ּגְעַר חַּיַת קָנֶה" ”.and reenter through the upper aperture of the letter “hei is still afforded a means of tikun. He can perform teshuvah coattails of the Chasam Sofer and expand on This implies that the protection of the home attributed to the his idea. It is written (Tehillim 68, 31): . The חמ"ץ between Zohar hakadosh (Pinchas 252a) explains that the difference contains חמ"ץ matzah symbolizing kedushah—is that—מצ"ה mezuzah is in the merit of ba’alei-teshuvah, who reentered —leavened bread symbolizing the klipah—and ה' contains the letter מצ"ה and ח' the letter through the small, upper aperture to accept upon themselves מ"צ letters of both terms are the same—the letters once again the yoke of the sovereignty of Heaven and the yoke . The other two "גער חית .קנה" :of mitzvos. For, as the Gemara teaches us: Where ba’alei- This then is the interpretation of the passuk חמ"ץ of חי"ת teshuvah stand, absolute tzaddikim cannot stand. HKB”H took out His rage on the letter . According to the Chasam Sofer, however, we have a small . Now, problem. For, according to the Gemara and the poskim, we are its left leg from our perspective, which is its right leg from

Parshas Vaeschanan 5779 | 3 קנ״ה and intact like a HKB”H’s perspective, as explained above, is completely closed We can now better appreciate the teaching of the Zohar thereby transforming ,חמ"ץ the reed of the letter “ches” of ח' letter —a reed. He broke the left reed of the hakadosh. During from Mitzrayim, HKB”H broke מצ"ה whose leg is suspended, it into the “hei” of ,מצ"ה of ה' transformed it into the , which extends upwards to the top of the letter, and . Since Yisrael had sunk to the forty- creating an opening superiorly. ninth level of tumah in Mitzrayim, they had lost all hope of tikun, convinced that the path of teshuvah was unavailable "וידבר משה כן אל בני ישראל ולא שמעו אל משה מקוצר רוח ומעבודה It appears that we can explain the meaning of the Zohar ,was designed to accept the sinner to them. This is the implication of the passuk (Shemos 6 ה' aperture in the letter Moshe spoke accordingly to Bnei Yisrael; but they—קשה" hakadosh based on what we learned from the Gemara. The 9): did not listen to Moshe, because of shortness of spirit which can be read ,תשוב"ה past, this is alluded to by the word back after performing teshuvah. As we have explained in the and hard work. That was the situation until HKB”H opened תשוב ה' as

. In other words, we are encouraging the sinner “hei,” their eyes, and they realized that tikun was available to them that implies that the חמ"ץ to perform teshuvah as alluded to by the shape of the letter that HKB”H broke the “ches” of through teshuvah. This then is what is meant when we say with which the world was created. In reality, this is the מצ"ה strategy of the yetzer. It causes a person to despair and give up it into the “hei” of path of teshuvah is blocked and unavailable; He transformed hope by convincing him that he has no way of making amends , informing them that they can achieve and returning to HKB”H’s good graces. With that mindset, he the letter “hei.” sense, the yetzer blinds the sinner, so that he is unable to see tikun through teshuvah by entering through the aperture in continues to sin, since he believes that he has no tikun. In a “hei.” the opening available to him at the top of the letter Now, this enlightens us as to why we were commanded to place the mezuzah in the upper third of the doorway. As "ואת האנשים We can suggest that this is the implication of that which is to the aperture in the letter “hei.” and we learned from the Chasam Sofer, that location corresponds—אשר פתח הבית היכו בסנוורים מקטן ועד גדול וילאו למצוא הפתח" written of the people of Sedom (Bereishis 19, 11): they struck the men who were at the entrance to the Based on what we have unique form of protection at the opening of the letter “hei.” house with blindness, from small to great; and they tried learned, this means that the mezuzah provides us with a in vain to find the entrance. In other words, the yetzer hara creating the letter “ches.” Thus, it is a constant reminder that It prevents the yetzer hara from blocking up the opening and His right hand is open to accept those who opt to perform “hei”— and its legions blind the eyes of reshaim, preventing them “hei.” from seeing and finding the opening in the letter teshuvah through the opening in the letter on the Mezuzah שד"י which indicates that they do have a means of tikun through The Name ח' the opening in the “hei,” it is transformed into a ש'ומר ד'לת י'וד teshuvah. Consequently, when the yetzer, in essence, closes Stands for . "ותאמר רבקה אל יצחק קצתי that שד"י Applying this idea, we can also interpret the allusion in Based on what we have learned, we can propose a novel בחיי מפני בנות חת, אם לוקח יעקב אשה מבנות חת כאלה מבנות הארץ למה לי the following passuk (ibid. 27, 46): Rivka said to Yitzchak, “I am disgusted with my life interpretation of the significance of the name חיים". on account of the daughters of Cheit; if Yaakov takes a wife appears on the external casing of the mezuzah. This sacred from the daughters of Cheit like these, from the daughters name indicates that the mezuzah affords us protection. The "מובטח אני שכל בית שמתוקן במזוזה of the land, what is life worth to me?! The reason this Darkei Moshe (Y.D. 286, 4) writes in the name of the Shu”t I am certain that any house—כהלכתה, אין שום מזיק יכול לשלוט בו" nation is called Cheit is because by them the aperture in the Maharam of Rothenburg (108): that is equipped with a proper mezuzah, no harmful force letter “hei” can prevail in it. the letter “ches.” Hence, they are called Cheit. This then is —alluding to teshuvah—is completely closed like “I am disgusted on account of the daughters of Cheit,” write on the outside of the of the mezuzah, opposite the message conveyed by Rivka: This is the reason for the well-established Jewish custom to This is .שד"י the inscribed passages, the holy name because they do not believe that a sinner is afforded tikun through teshuvah.

Parshas Vaeschanan 5779 | 4 :the words we utter in “tachanun” on Mondays and Thursdays "מנהג פשוט שכותבים על not mentioned in the Gemara; however, it is mentioned in In keeping with this idea, he explains the significance of You who opens a hand—"הפותח יד בתשובה לקבל פושעים וחטאים" It is a common—המזוזה מבחוץ כנגד הריוח שבין פרשה לפרשה שדי" the Rambam (Hilchos Mezuzah 5, 4): .on the outside of the for teshuvah, to accept transgressors and sinners שד"י custom to write the name mezuzah, opposite the empty space left between the two Let us —”yud” and “dalet“—י"ד passages. an opening between the letters suggest an interpretation. HKB”H, in His infinite mercy creates שד"י his father the Rosh: They customarily wrote the name Similarly, the Tur writes (Y.D. 288), in the name of a—י"ד be formed by the two letters ה' on the outside. Concerning this custom, the Rama writes in the shape of the letter for the sake of teshuvah. As explained, He established that ”dalet” with a “yud” inside it, instead of a “vav“ "מה שנהגו —לכתוב זה השם יותר משאר שמות, מפני ששם זה נוטריקון ש'ומר ד'ירת י'שראל" Darkei Moshe (ibid. 3) in the name of the Kol Bo (90): inside it. the reason it is customary to write this name in preference “to accept transgressors and sinners.” Because He wants to provide a wider aperture through which ש'ומר to other names is because this name is an acronym for ד'ירת י'שראל The mezuzah is placed on the upper third of the doorpost to Now, let us combine the two insights of the Chasam Sofer. The source—guardian for this ofnotion the Jewish is found home. in the Zohar hakadosh, correspond to the location of the upper opening in the letter “hei.” the entrance to the house waits a demon that wishes to harm closing the opening and transforming it into the letter “ches.” in the Raiya Mehemna (Vaeschanan 263b). It states that at As explained, this tactic prevents the yetzer hara from

—ש'ומר ד'לת י'וד שד"י the name the residents of the house. Yet, when a person gazes upon With this in mind, we can suggest that this is alluded to by guardian of the “dalet-yud.” In other words, this sacred the name on the mezuzah, affixed to the right side of the , which is an abbreviation for doorway, the demon is rendered harmless. The Chida writes name protects the integrity of the letter “hei,” ensuring in the gloss Nitzotzei Orot in the margins of the Zohar (ibid. that it is always composed of a “dalet” and a “yud.” For, inscribed on the outside of שד"י referred to here is the name 4), in the name of the Arizal’s Zohar HaRakia, that the name One should have in mind that stands for “shomer Yisrael”—protector of this combination provides the widest opening for someone שד«י the name for the sake of י"ד :the mezuzah. He concludes Yisrael. who wants to perform teshuvah and return to HKB”H—Who provides an opening between the letters In the sefer Matzat Shimurim, authored by the divine One should have in mind sinners and transgressors who perform teshuvah. kabbalist Rabbi Nasan Shapira (Sha’ar HaMezuzah), he brings —ש'ומר ד'לתות י'שראל" is an acronym for שד«י that the name down in the name of the Arizal: This provides us with a very nice understanding of the —"מאי דכתיב אני א"ל שד"י, אני הוא שאמרתי לעולם די" :guardian of the doorways of Yisrael. name Shakkai elucidation in the Gemara (Chagigah 12a) concerning the what is the meaning of that which written שד"י 1): “I am Kel Shakkai”? I am the One Who told the world, (Bereishis 17, Let us elaborate further on the significance of the name “Enough.” that is written on the mezuzah. We find an amazing chiddush two acceptable ways to write the letter “hei”—either as a When HKB”H created the world, it was expanding in the Derashos Chasam Sofer. Now, we know that there are HKB”H rebuked the world and brought the creation to a “dalet” with a “vav” inside it or a “dalet with a “yud” inside continuously, like two unraveling balls of warp thread, until Shakkai indicates that HKB”H told the “hei” “yud.” standstill. The name "בהבראם :it. Yet, it is our custom to write the suspended leg of the created with the letter “hei,” as per the elucidation the leg of the “hei” as a “yud” and not as a “vav”? world, “Stop! Enough!” As explained above, Olam HaZeh was .- בה' בראם" in a specifically as a So, why do we inscribe the “hei” We can posit that this implies that the left leg of ד"י--”vav.” “Enough“ The Chasam Sofer provides us with a wonderful explanation. wanted to expand and take the form of the letter He commanded that the shape of the letter “hei” remain We want the aperture above the suspended leg to be larger, Hence, HKB”H intervened and said, . we inscribe a “yud,” which is smaller, instead of the larger a combination of a “dalet” and a “yud” making it easier for a ba’al teshuvah to enter through it. Hence, “vav,” aperture fo —leaving a wider leaving more open room above the leg. r the reentry of ba’alei-teshuvah.

Parshas Vaeschanan 5779 | 5 The Mezuzah Protects against with the letter “hei” to teach us that a sinner is afforded tikun Jealousy Lust and Honor aperture in the “hei.” through teshuvah—he merely needs to reenter through the a quest for honor, he seals off the aperture in the “hei.” Yet, if he is guilty of jealousy, lust and Following this line of reasoning, we can explain why the As a mitzvah of mezuzah is a segulah for long-life. Let us refer result, he is prevented from reentering the world. Therefore, back to the sacred words of the Chasam Sofer in Toras Moshe “midah k’neged midah,” he is actually expelled from the world, is miniscule; the מצ"ה and the “hei” of חמ«ץ the “ches” of HaShaleim (Bo). As he explained, the difference between G-d help us! “ches” Now, this illuminates for us the wonderful segulah of is closed in its upper left corner. Nevertheless, this is three more than the gematria the mitzvah of mezuzah—its association with long-life. As חמ"ץ miniscule difference has a significant impact on its numerical discussed, the mitzvah requires that we place the mezuzah on ,מצ"ה of value. The gematria of in the letter “hei” the upper third of the doorpost. This protects the aperture "הקנאה והתאוה והכבוד signifying its association with the three negative traits transforming the “hei” into a “ches” jealousy, lust and honor expel a —preventing it from being closed off and—מוציאין את האדם מן העולם" discussed in the Mishnah (Avos 4, 21): person from the world. due to the three negative traits of jealousy, lust and quest for honor. Therefore, this person from falling prey to the yetzer hara, who uses these mitzvah is a wonderful segulah for long-life. It prevents a “ches” “hei,” are the This implies that these three negative traits, representing factors that block off the aperture in the upper corner of the the excesses of the letter over the letter three negative traits to expel a person from the world. letter “hei”—transforming it into a “ches.” Thus, we can Instead, he will merit living a long, virtuous life characterized by the acceptance of the sovereignty of Heaven and the yoke suggest that this is what causes a person’s expulsion from of Torah. After all, this is the intended objective of the two the world. Now, we’ve learned that the world was created passages inscribed in the mezuzah.

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