On Pesach night, Hashem meted out punishment in every Egyptian home. The Jews were instructed to mark their doorways with the blood of the Passover lamb, and in this merit earn the unique protection of Hashem. Hashem then passed over and guarded every Jewish home from harm.

The name “Pesach” – or “Passover” – commemorates this miracle. However, there is another constant mitzvah that reminds us of this: the Mezuzah. In addition to our preparations for Pesach, let us gain a greater appreciation for this Mitzvah.

Mezuzah and its protection

The Mezuzah must be written by a G-d fearing scribe who will produce it in accordance with the complex and detailed laws unique to Mezuzah writing.

When exiting the home one should place a hand on the Mezuzah and pray to Hashem to protect one’s coming and going1. In addition to protection from physical harm it protects from exposure to sin and spiritual harm2.

However, the primary function of Mitzvas Mezuzah is to serve as a visual reminder to remain deeply connected to Hashem. When a person walks through a doorway with a Mezuzah they should deepen their belief in Hashem and his Oneness and their commitment to the Torah, as is proscribed in the Shema3. The Mezuzah should also serve as a reminder that we are only guests in our own homes and that Hashem is the true “King of the Castle”4.

Types of living spaces

In order to be subject to the Mitzvah of Mezuzah, a room needs to be four Amos by four Amos5 and be occupied by a Jewish person for living purposes.

Living functions include eating, sleeping, leisure activities, storage use, etc. Included spaces are vacation homes, frequented storage areas6 such as garages, basements and attics. Fenced-in front and back yards, adjacent to homes can require a Mezuzah7.

Bathrooms8 should not have a Mezuzah.

The obligation of Mezuzah is incumbent upon the person occupying the residence regardless of Jewish ownership. Therefore renters9 have an obligation to affix a Mezuzah after living there for a substantial time, i.e. more than 30 days.

Types of doorways

All10 finished11 doorways with the following specifications, used for entry to a location, are obligated in Mezuzah. Even several doorways accessing the same room require a Mezuzah on each12.

A “doorway” is defined as:13

  1. Two vertical doorposts14 measuring at least 10 Tefachim (handbreadths) tall and
  2. has a lintel.

If there is no door, a mezuzah should be affixed but without reciting a Bracha15. A doorway that is not intended for use, or used only for exiting, is not required to have a Mezuzah16.

Positioning the Mezuzah

The Mezuzah should be set at the beginning of the top third17 of the right door post. Ideally, it should be positioned within the doorframe’s first Tefach18 (handbreadth) so that the Mezuzah is noticed immediately when entering the doorway19. The Mezuzah must be placed on the right side of the door frame in the direction of the entrance to the room.

Determining the “right side of the entryway” can be tricky if its doorway is shared by two rooms. Some considerations of defining the direction of entrance are20:

  1. In the case of two rooms, one opening into the other, the entryway is the direction in which one enters the inner room.
  2. The room that has a more prominent living function is considered the main room21.
  3. The direction in which the door hinges open may be considered the entryway.
  4. If one room has dimensions or characteristics requiring a Mezuzah and the other does not, the entryway is the direction of the room requiring a Mezuzah.

Determining the “right side” is a complex calculation and a Rav should always be consulted.

Affixing The Mezuzah

A Beracha is recited prior to setting the Mezuzah22. One Beracha covers all of the Mezuzos that will be affixed at that time23.

The Mezuzah is positioned either vertically (minhag Sephard) or on a diagonal slant (minhag Ashkenaz) with the top of Mezuzah towards the inside direction24. Care should be taken to make sure that the Mezuzah is in its protective case right side up and the divine name “Shadd-ai” written on it facing the doorway25.

While any Mezuzah case is acceptable, it would seem a translucent one is advantageous since the Mezuzah and Hashem’s name “Shadd-ai” are most visible26.

The Mezuzah should be set firmly with nails27 or whatever other means to ensure it remains firmly in place28.

Mezuzah maintenance

Doorways should be examined a minimum of twice every seven years to ensure that the Mezuzah is still intact and in place29. Mezuzahs that are more exposed to damaging elements such as heat and moisture should be examined more frequently30.

Even if one does not have access to a

scribe to review the text and lettering of the Mezuzah, anyone is capable of simply making sure the Mezuzah is still hanging in the doorway and not visibly damaged31.

When moving out of a dwelling, a person should not take down the Mezuzah unless the landlord is a non- Jew or a non-Jew will be inhabiting the space32.

The unique name “Shadd-ai”

Did you ever notice the letter Shin on the Mezuzah case? There is an ancient custom to inscribe Hashem’s name of “Shadd-ai” spelled Shin, Daled, Yud on the Mezuzah parchment. It is intended to be visible to those entering the doorway. When the Mezuzah is not visible, a letter Shin is added to the outer Mezuzah case to be a visual reminder.

Why the choice of this particular name? One reason given33 is that it’s an acronym for “Shomer Diras

Yisroel”, Hashem is the guardian of Jewish dwellings34. However, consider the following additional reason.

Hashem has different names that represent His various attributes. When He created the world His creative influence would have continued indefinitely. There came a point where He declared “Shedai” which means “Enough!”35. Through proclaiming, “enough”, He exercised His power to withdraw His creative energy. This limit setting to His creating, is what completed the universe as He willed. The name “Shadd-ai” is His attribute of setting limits36. Glancing at the name Shadd-ai on the Mezuzah reminds us to also create boundaries and set our own limits to the world that exists outside the Jewish home.

The Talmud37 teaches that, unlike earthly kings who have guards outside their palaces to protect them, through the Mitzvah of Mezuzah, Hashem, the King of Kings, stands outside the homes of his servants and protects them.

We are living in unsettling and frightening times. We all want to feel safe and secure. One of the best ways to merit protection from Hashem is to perform the Mitzvah of Mezuzah in the best way possible.

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1. Rama Yoreh Deah 285:2
2. Tractate Menachos 43b cited in Tur Yoreh Deah 285. This is also evident from Arizal’s practice of praying for protection from evil inclination when touching the Mezuzah as quoted in Bircai Yosef 285:4.
3. See Tur Yoreh Deah 285
4. Sefer Chareidim Chapter 16 paragraph 21
5. Shulchan Aruch Yoreh Deah 286:13. An area of this size in any configuration other than a perfect square a Mezuzah should be placed but without a Beracha see Shach. There are different opinions as to the size of an Amah: 48 cm (R’ Chaim Naeh), 54 cm (R Moshe Feinstein) , 57.6 (Chazon Ish). This equals to 192 x 192 cm (R’ Chaim Naeh), 216 x 216 cm (R Moshe Feinstein), 231 x 231 cm (Chazon Ish)
6. Shulchan Aruch Yoreh Deah 286:1,2
7. ibid 286:7
8. ibid 286:4
9. ibid 286:23, 291:2 According to many, this is Rabbinic. See Footnote Nachlas Tzvi 286:22 and Responsa Rabbi Akiva Eiger 66.
10. Rama 287:2
11. Aruch Hashulchan 287:2,3
12. Shulchan Aruch Yoreh Deah 286:18
13. Ibid 287:1
14. In the event that a door frame only has one vertical door post ie. the opposite side is a wall, and the post is on the right side when entering the room, a Mezuzah should be placed but without a Beracha. See Shach
15. Shulchan Aruch Yoreh Deah 286:15
16. Ibid 286:18
17. ibid 289:2 For very tall frames it can be positioned at shoulder height even though it may technically be lower than the top third See Shach
18. 3.15 in. (8 cm) (R’ Chaim Naeh), 3.54 in. (9.00 cm) (R Moshe Feinstein),
3.79 in. (9.62 cm) (Chazon Ish)
19. Ibid 285:2, 289:2. If this is not possible due to structural limitations or safety considerations consult with your Rav for alternative placements. See Shach 289:3
20. See Chovas Hador Chapter 8
21. ie. eating, sleeping or even more percentage of time dwelling there than the other room
22. Please note that as with all areas of halacha some instances for requiring a Mezuzah are Biblical, some Rabbinic, and some are advised when there are differing opinions in order to err on the side of caution. This impacts the need to recite a blessing. Consult with a Rabbi knowledgeable in laws of Mezuza when a Brocho is applicable.
23. Shulchan Aruch Yoreh Deah 289:1
24. Ibid 289:6
25. Rama 288:15
26. See Rama Yoreh Deah 288:15
27. Shulchan Aruch Yoreh Deah 289:4
28. See Aruch Hashulchan 289:15 regarding using glue
29. Shulchan Aruch Yoreh Deah 291:1. When taking down a mezuzah to examine if one intended on returning (the same Mezuzah) to the doorway the same day a Beracha is not said. See Aruch Hashulchan 289:4
30. Aruch Hashulchan 291:1
31. See Pischei Teshuva 291:3
32. Shulchan Aruch Yoreh Deah 291:2. The new tenant can be asked to reimburse for the Mezuzohs left behind or if they are replaced you can retrieve yours
33. See Kolbo cited in Darchei Moshe 288:3
34. See Maharsha Berachos 15b who provides an alternative reason
35. See Rashi Bereishis 43:14 citing Medrash Tanchuma
36. This idea of associating the ability of limit and boundary setting with this unique name is based on the Gemara Berachos 15b וכו שדי בפרש which discusses the need for deliberate and precise articulation of words which is creating limits in sounds. Additionally Tehillim 91 which describes the benefit of the one who dwells in the shade of Shadd-ai is unique that it was recited when establishing the borders and limits of sacred territories as well as has protective powers to separate and ward off harmful forces See Tractate Shavuos 15b.
37. Tractate Menachos 33b. Mitzvahs Mezuzah is also uniquely rewarded with longevity for both the person and their offspring. Shulchan Aruch Yoreh Deah 285:1. In addition to protection inside the home one is afforded Divine protection when out and about and traveling. See Maharsha Tractate Menachos 43b explaining the verse ’ה שומרך ’ה צלך.