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Mezuzah: Protective Amulet Or Religious Symbol?

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Mezuzah: Protective Amulet Or Religious Symbol? Martin L. Gordon Dr. Gordon, AssistantProfessor of Judaic Studies, at Stern Coliege, Yeshiva University is currently on SabbaticalLeave in Israel. MEZUZAH: PROTECTIVEAMULET OR RELIGIOUSSYMBOL? Among those ideas enjoying wide circulation in the religious community, and an ominous popularity, is the conception of.me- zuzahas a protectivedevice. Assigning mechanisticpotency to the Biblical inscription appearing on the face of the parchment, as well as to the Divine nameShaddai on the outer side, this view imputes inherent defensivepower to the very object of mezuzah per se, claiming for it deterrente{Iect against evil. Thus, the mits- vaft appeals as a pressing practical expedient, addressedto the individual's concern for his personalphysical security and that of his family. When taken to its extreme, this perspectivecalls for "bodek being mezuzot" (examining the condition of the inscrip- tion) in the wake of tragedy, suggestingthat the unfortunate cir- cumstancesmight be attributable to the inoperative defensesof an invalid mezuzah. This perception of mezuzahhas been widely popularized dur- ing the past several years in the literature of the Lubavitcher movement, particularly since the terrorist attack at Ma'alot in 1,974, and more recently since Entebbe. One particular Chabad brochure, circulated in the wake of Ma'alot, calls upon Jews to "defenses," marshal their spiritual depicting specific mitsvot- "helmets," and mezuza&is prominent among thsrnl-2s which "military strategy" advisesz( a battlefield analogy which is more than figurative). Following the rescueat Entebbe,and a discourse by the Lubavitcher Rebbe in which the protective view was ar- ticulated in learned formulation,3 a student'branchof the move- ment distributed a flyer suggestingthat the ordeai of the hostages , :l- may be linked to the collective inefficacyof their mezuzoti TRADITION'. A Journal ol Orthodox Thought A koshermezuzah on your door postsnot only makesyour housean abodefor G-dliness,but is also your security measureeven after you haveleft home for the day. And sinceall Jewsare one large body, it increasesthe securityof the entire Jewishnation. Due to the fact that most of the mezuzotin the homesof hostages,upon examination,were found to be defective,improperly placed or not on every door post, cll Jewsshould check their mezuzotimmediately.+ The protective perception of mezuzah is formulated in the mystical literature of the medieval period. It appears in works such as Seler Raziel, associated with the thirteenth century ideol- ogy of German Hasidism; in the Zohar, the major work of the Kabbalah; and accedes to widespread influence via the sixteenth century teaching of the Ari with its strong anti-demonic element.s But it is our purpose to examine whether this doctrine is con- sistent with the ideology of. Chazal, as incorporated in tannaitic and amoraic literature. Our objective is to determine whether the protective view may not, indeed, constitute a radical departure from classic rabbinic thinkins. I. THE ISSUE DEFINED When we refer to the protectiveview of mezuzah,whose con- troversiality we shall explore, we havg in mind the belief in a mechanisticpotency inherent within the mezuzahas an object- its parshiyyol (scriptural passages) or the name Shaddai in- scribed upon it. Such a view is unique to a particular tendency in religiousthought of a magical-mysticalorientation, which de- picts mezuzah as a screen against shedim (malevolent spirits).6 Our intention is not, of course,to questionthe protective benefits granted by Divine providence as a reward for the observanceof mitsvat mezuzah, a fundamental traditional conception, ap- plicable to the observanceof mitsvot generally. Such reward, however,is not an effect generatedby the mitsvah-objectas such, nor by the shem (the Divine name) inscribed upon it, but a per- sonal responseof God acknowledgingthe merit of the mekayyem ha-mitsvah (the executor of the precept), whose religious com- mitment is reflectedin his fulfillment of the commandment.An ongoing contemplation of the inscription affixed to the doorpost rir .1 .:, - t;: :r... i:!.,t. :j.. ,..: fostersa profound relationshipwith God, with its attendantprovi- 8 Mezuzah: Protective Amulet or Religious Symbol? dential dividends. Nor do we question the psychological effect of mitsvot as deterrentof sin. Certainly one'sregular contact with the mezuzaftat his door contributesto a sustainedreligious con- sciousness,enhancing the prospectof virtuous behavior. At issue is the ascriptionof an occult potency to the mezuzah,which acts, allegedly, to shield a man against physical harm, a particular mystical conception, attributing protective power to the heftsa shel mitsvah (mitsvah-object) per se. II. SOURCES Biblical Passages Mitsvat mezuzahappears in two Biblical passages.The context of the first of thesepassages (Deuteronomy 6:4-9) clearly points to an instructional role for the mitsvah,.no protective function is in any way suggested.Calling upon the Israelite to devote his attention to the Divine unity and the love of God-,.And these words which I command thee this day shall be upon thy hear1"- the parshahformulates several practices intended to facilitate that end: And thoushalt teach them diligently unto thy children,and shalt talk of themwhen thou sittestin thy house,and when thou walkest by the way . And thoushalt bind themfor a signupon thy hand,and they shallbe for frontletsbetween thine eyes.And thou ihalt write them uponthe doorpostsof thy house. The function of mezuzah, together with that of tefiilin, is to arouse the religious consciousness,just as diligently "these teaching words" to one's children and regularly talking of them will serveto intensify and perpetuateone's commitment-. In fact, the affirmation of the unity principle (Shema yis- rael . ..), which opensthe parshah,and the command to ,.love the Lord thy God with all fhy heart, and with all thv soul, and with all thy might"-lyhatever the sacrifice, as Rabbi Akiva,s martyrdom demonstratedT-would preclude a concern for one,s physical security, even passing I r, .- as a thought, in the process of j :t- ;il 1..:i;i. r ::,.1".. implementing mitsvat mezuzah.sThe meiuzah is to te posted, TRADITION: A lournal of Orthodox Thought just as the tefillin are to be worn, as an expressionof an exclu- sively spiritual senseof purpose.In this light, recourseto mezuzah as a device for self-protectionis a distortion of its fundamental purpose.e But even where material reward is linked with mezuzah-in the second passage(Deuteronomy 11:I3-21)-as a benefit of, if not reward for, the mitsvah (". that your days may be multi- plied, and the days of your children . ."),nosuch recompenseis a gestureof God's beneficenthand ("1will give the rain of your land in its season. And / will give grassin thy fields ."). The mezuzaft itself does not generateany benefit by the mere virtue of being positioned strategically at the doorway. Add to this the plain senseof the parshah,according to which long years are promised not specifically for mitnat mezuzah, but for an all-embracingcommitment to the totality of the Divine command- ments. In fact, the Torah implicitly rejects the notion that Divine namesare possessedof inherent power,loa strikingly unique posi- tion when viewed againstthe background of the literatures of the ancient world. Among the ancients,divine names were consid- ered a source of supernaturalpower, which, if activated by the skilled magical practitioner, could control and coerce even the gods themselves,who were thought to be reliant for their strength on thesesecret name formulae.ll The Torah, on the other hand, in its formulation of the monotheisticideal, deniesany such doc- trine. God Himself is the exclusivesource of all power, and His name(s) is in no way possessedof independentpotency. Divine namesmerely designateGod and serveto convey to the worship- per a senseof His closeness.l2 A rejection of the doctrine of magical name-powerwas, in fact, communicatedby God to Moses at the Burning Bush, according to several scholars.lsHaving been asked to redeem the people, Moses puts the question to God: Behold,when I comeunto the childrenof Israel,and shallsay unto them:The God of your fathershath sent me untoyou; and theyshall ,,:r:-.-:,,:, sayto me: What is His name?What shall I sayunto them?(Exodus : 3:l3) t0 Mezuzah: Protective Amulet or Religious Syrnbol? ,. " , ,'','.. ,, ; ,i..,|r. We havehere an allusionon Moses'partto Egyptianname-magic, ask to know the name of their God, in orcier to tap its potency "I for theurgicuse. To which God responds: shall be [presentl as I shall be lpresentl" (ibid. 3:14). Let Israelknow that I am no pagan deity, whose power is deftly drawn from the mystery of his name.I am a personalGod, Who will be dynamicallyavail- able.to them and responsiveto them in every crisis, out of a con- cerned awarenessof their plight. Ironicaliy, then, the protective notion, which imputes power to the mezuzah inscription itself, blunts one of the most distinctivefeatures of the Torah's theo- logical posturein its battle with ancientmythology. Tannaitic and Amoraic Sourcesla The protectiveperception of mezuzahdoes not appearin the tannaiticmidrashim. In the .lilrei (Deuteronomy6:9), me7u7ah, together with tefillin and tsirsfr,serve to foster the bond between God and Israel. Out of His love for Israel, God has ,,encom- passedthem with mitsvot," which serve the people as perpetual remindersof that love.l5 God is particularly responsiveto Is- rael, when she expressesher devotion tO Him
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