Rabbi Pinches Friedman Parshas Vaeschanan 5779 Translation by Dr. Baruch Fox An Amazing Revelation from the Chasam Sofer The Placement of the Mezuzah 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 mitzvah 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 Mishnah (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 . Rabbi 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" Rashi 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 Torah 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" Shulchan Aruch (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".