kissing the mezuzah
Rabbi Kaganoff
Kissing the Mezuzah
By Rabbi Avraham Rosenthal
The minhag of kissing the mezuzah is well known. It is always interesting to see how such seemingly straightforward customs are so thoroughly discussed and examined in halachic literature. In this week’s article we will examine the sources of this minhag and the relevant discussions surrounding it.
Reasons and Intents of the Mitzvah
Before examining the minhag of kissing the mezuzah and its more anciently sourced predecessor – touching the mezuzah, first let us discuss the reasons and the kavanos (intents) of the mitzvah of mezuzah:
1) The Zohar (Raya Mehemna, Va’eschanan, page 263; cited by Chayei Adam, Klal 15) states: “One affixes a mezuzah to his doorway in order that he should never forget Hashem. And this reason is similar to what we find concerning the mitzvah of tzitzis, as it states: ‘And you will see it and remember all the mitzvos of Hashem’ (Bamidbar 15:39). Once a person sees this reminder (i.e., the mezuzah), he remembers to do the mitzvos of his Creator.”
2) The Rambam (Hilchos Tefillin Umezuzah 6:13) writes: “Whenever he enters or leaves, he encounters the oneness of Hashem’s Name and he will remember Hashem’s love. This will awaken him from his slumber and errors of the futilities of the day, and he will realize that the only thing that remains forever is the recognition of the Rock of the worlds, and he will immediately come to his senses and go on the straightforward path” (see Tur, Yoreh Dei’ah 285 who expresses a similar idea).
3) The Sefer Hachareidim (Mitzvos Aseih 5:21) writes as follows: “A person should always place his hand on the mezuzah when he enters or leaves the house and remember that Hashem is the Landlord, and that the person, his children, and his wife are all guests and everything that he has belongs to Him; Hashem protects him at home and in the field.”
4) Some suggest a reason for the idea to place one’s hand on the mezuzah is to force the person to stop for a moment and take notice of the mezuzah and the lessons we are to draw from it. Otherwise, in his great haste to run out the door the mezuzah’s message will be lost (Vaya’as Avraham-Ateres Zekeinim [Rav Avraham Landau, Lodz 5696], Mitzvas Mezuzah #12, page 489).
The Earliest Source
The earliest source to the custom of placing one’s hand on the mezuzah when leaving the house is recorded in the Gemara (Avodah Zarah 11a). The Gemara relates that there was a ger tzedek by the name of Onkelos bar Klonimus. Everyone is familiar with the name Onkelos, as he authored the well-known Aramaic translation of the Chumash. That author was a nephew of the Roman Caesar, Titus, and, after he converted, he became the student of the great Tanna’im, Rabbi Eliezer and Rabbi Yehoshua (see Megillah 3a and Gittin 56b). Whether or not the Onkelos mentioned in Avodah Zarah is the one who wrote the Aramaic translation is debated (see Avodah Zarah 11a, Schottenstein Edition, footnote #1 for source material on this matter).
After Onkelos converted, the Roman Caesar, displeased over the fact, sent a troop of soldiers to bring him back to Rome. Onkelos engaged them in a discussion and proved to them, through pesukim, that Judaism is the true religion, which caused them to convert.
The Caesar sent a second troop of soldiers and warned them that they were not to enter into any discussion with Onkelos. As they were taking Onkelos away, he asked for permission to say something trivial. After receiving permission, using the names of Roman dignitaries of various ranks, he said that the lower officials hold the torch for the higher-ranking officials, and the highest dignitary holds it for the benefit of the king. Onkelos then asked the soldiers, “Would the king hold the torch for the commoners?” When they responded in the negative, he told them that Hashem lit the way for the Benei Yisrael for forty years in the desert. Hearing this, they converted.
The Caesar sent a third troop, warning them not to listen to anything Onkelos has to say. As they were about to escort Onkelos out of his home, he placed his hand on the mezuzah. He then turned to the soldiers and asked, “What is this?” They responded, “You tell us.” He told them, “Normally, a mortal king sits on the inside and his servants protect him while standing outside. Regarding Hashem, on the other hand, His servants sit inside, and He guards them from the outside, as it states: ‘Hashem guards your leaving and coming from now and forever’ (Tehillim 121:8).” Upon hearing this, they converted, and the Caesar stopped sending soldiers.
Cited by the Rishonim
Rabbeinu Shalom of Neustadt, who lived in Austria during the fourteenth century, played a key role in the establishment of minhagei Ashkenaz. The following is mentioned in his work on minhagim (Minhagei Maharash MeiNeustadt #445; also cited in Minhagei Maharil, Likutim #91): “One who goes on a journey should touch the mezuzah and say, ‘Beshimcha, Tal, etaleh,’ – ‘Through Your Name, Tal, I will be protected.’ For it, i.e., the word ‘tal,’ in gematria is equal to the Sheim Hameforash, i.e., the Ineffable Name, Hashem Echad. I would explain that יקוה is 26 and אחד is 13. It, i.e., ‘tal,’ is also the gematria of kaf-vav-zayin-vav, the Name written on the back of the mezuzah.”
Before proceeding, let us explain this slightly cryptic passage. The Maharash (Rabbeinu Shalom) maintains that it is auspicious to recite the phrase, “Beshimcha, Tal, etaleh” when touching the mezuzah prior to going on a journey. This is because the word “tal,” alludes to Hashem’s Name in two ways:
1) Tal, tes-lamed, equals 39; which is the same numerical value as the four-letter Name of Hashem, referred to as the Sheim Hameforash, yud-kai-vav-kai, along with the word, ‘echad,’ aleph-ches-dales.
2) On the back of a mezuzah is written a seemingly inexplicable series of letters. These letters are written corresponding to “Hashem Elokeinu Hashem” found on the first line of the mezuzah itself. Each letter written on the back is the letter which follows the corresponding letter in each of Hashem’s Names on the front. Hence the first and last four letters on the back are kaf-vav-zayin-vav, or “kuzu.” The kaf corresponds to the yud of Hashem’s Name, the vav to the hey, and so on.
The gematria of “kuzu” is 39, the same as “tal.”
When this custom is cited by the Maharil (Minhagei Maharil, Likutim #91), a talmid of the Maharash, he adds that while the above-cited phrase is recited when going on a trip, different pesukim are recited every time a person leaves the house: “Hashem shomri, Hashem tzili al yad yamini” – “Hashem is my protector, Hashem is my shadow on my right side.” Additionally, he should say, “Hashem yishmor tzeisi uvo’i mei’atah ve’ad olam,” – “Hashem will guard my leaving and coming from now and forever.” (It should be noted that these two “pesukim” are based on Tehillim 121:5 and 8.)
The Rema in Darchei Moshe (Yoreh Dei’ah 285:2) cites this Maharil.
The Addition of the Maharshal
On this matter, the Maharshal in Yam shel Shlomo (Yevamos 1:3) writes: “I heard that, based on Kabbalah, the Name ‘Tal’ in gematria is ‘Hashem echad.’ It is beneficial for tefillas haderech to place one’s thumb and mouth on the mezuzah and to say quietly and with sanctity while his face is covered, ‘Beshimcha, Tal, etaleh’ three times. This is because the gematria of tal three times is the same as Hashem Ha’elokim.”
Upon Leaving or also Entering
Although the Maharash and Maharil cited above speak only of placing the hand on the mezuzah and davening when leaving the house, there is a disagreement among the poskim concerning what to do when entering. The Rema (Yoreh Dei’ah 285:2) writes: “Some say that when a person leaves the house, he should place his hand on the mezuzah and say, ‘Hashem yishmor tzeisi uvo’i mei’atah ve’ad olam.’ And similarly, when a person comes into the house, he should place his hand on the mezuzah.” The Rema makes no mention of reciting pesukim when entering, only touching the mezuzah. The Ben Ish Chai (Ki Savo 2:3) mentions davening when touching the mezuzah when leaving, and does not say anything about touching the mezuzah when entering.
However, other poskim note that when entering the house, one should similarly place his hand on the mezuzah and recite the tefillah cited above (Levush, Yoreh Dei’ah 285:2; Aruch Hashulchan ad loc. #3).
The Opinion of Rabbi Akiva Eiger
Before proceeding with the next part of the discussion, it is worthwhile to mention that it is apparent from the writings of the poskim that, unlike nowadays when our mezuzos are covered and well-protected, in previous generations this was not necessarily the case. It seems that often, the bare mezuzah parchment was attached to the doorframe without any protection whatsoever.
Rabbi Akiva Eiger (Shu”t Rabbi Akiva Eiger, Mahadura Kama #58) cites a Gemara (Shabbos 14a) that it is forbidden to touch a Sefer Torah with one’s hand. Tosafos (ad loc, s.v. ha’ocheiz) maintains that this prohibition is not limited to a Sefer Torah, but rather includes all “kisvei hakodesh,” “sacred writings,” i.e., any pesukim written on parchment, which would include a mezuzah. Rabbi Akiva Eiger writes that since there is no source in Shas for the custom of touching the mezuzah, and the custom is based solely on the Rema’s citation of the Maharil, when the mezuzah is uncovered one should not touch it, as this transgresses the Gemara’s injunction against touching kisvei hakodesh. Rabbi Akiva Eiger does suggest that if a person wishes to touch the bare mezuzah, he should pull his sleeve down over his hand first, so as not to touch the mezuzah directly.
The obvious question is: How can Rabbi Akiva Eiger say that there is no source to placing one’s hand on the mezuzah when both the Rema (Darchei Moshe, Yoreh Dei’ah 285:2) and the Gra (Biur Hagra, ad loc. #5) both point to the incident with Onkelos as the source of this custom (see Hakesav Vehakabalah, Devarim 6:8 at end).
A resolution for this dilemma has been suggested that, indeed, the story of Onkelos is not necessarily a source for this custom. This is because it is entirely possible that Onkelos did what he did not so much to follow a pre-existing minhag, but rather to engage the Roman soldiers in conversation. As this was the third troop sent to bring Onkelos back to Rome, they were commanded not to speak to him at all so as to avoid being convinced to convert. Therefore, in order to create the opportunity for a conversation, Onkelos touched the mezuzah (Zecher Nasan [Rav Nachman Nasan Koronal, Vienna 5632], page 135).
It should be noted that several authorities maintain that the mezuzah should be covered so that Hashem’s Name, Shakai, written on the outside of the mezuzah should not become erased over time due to the fact that people put their hand on it when leaving and entering (Sheyarei Knesses Hagedolah, Yoreh Dei’ah, Hagahos Hatur 289:2; Taz, Yoreh Dei’ah 286:5; Keses Hasofer, Lishkas Hasofer 27:6).
Kissing the Mezuzah
Above we discussed sources for touching the mezuzah. There is also a minhag to kiss the mezuzah. It would seem that the earliest known source of the minhag to kiss the mezuzah is the Arizal. Several poskim cite the custom of the Arizal to place the “ammah” finger, i.e., the middle finger, on Hashem’s Name, Shakai, and then kiss the finger, and he should daven that Hashem should protect him with the Name of Shakai (see Birkei Yosef, Yoreh Dei’ah 285:4; Tziporen Shamir 2:10; Aruch Hashulchan, Yoreh Dei’ah 285:4; Misgeres Hashulchan, Kitzur Shulchan Aruch 11:24, in the name of Rav Chayim Vital. See some of these sources for additional intents based on Kabbalah).
Why the Hand?
It is a minhag Yisrael that when coming in contact with many mitzvah objects, such as a Sefer Torah, tefillin, and mezuzah, one touches the object with his hand and then kisses the hand. What purpose does this fulfill?
The Shaarei Efrayim (10:4) discusses the procedure for removing the Sefer Torah from the aron hakodesh and returning it. He mentions that it is customary for the congregation to approach the Sefer Torah at this point and kiss it. Those who are unable to kiss it directly with the mouth should touch it with the hand and then kiss the hand. In the commentary to Shaarei Efrayim, Pischei She’arim, the author (both are written by the same author) elaborates on this point.
He explains that the idea of touching a mitzvah item with the hand and then kissing the hand creates a connection between the sanctity of the mitzvah object and the person, what the author calls a “chibbur letaharah” – “a connection to purity.” Furthermore, kissing the hand which touched the mitzvah item shows “chibuv mitzvah,” “the love for the mitzvah.”
From Room to Room
In all the sources which we have seen until now, the concept of touching or kissing the mezuzah applies only to the one located at the door to one’s house. No mention has been made concerning the internal mezuzos of a home. However, we find that numerous Gedolei Yisrael were accustomed to kissing mezuzos on the rooms of the house. For example:
1) Rav Mordechai Yehudah Leib Vinkler, the author of the Levushei Mordechai, when preparing himself to go to sleep at night, would go to each mezuzah in the house and kiss it lovingly seven times (Shu”t Levushei Mordechai, Introduction of the Publisher).
2) Rav Yaakov Yisrael Kanievsky, the Steipler, would kiss the mezuzah whenever he entered or left a room. Additionally, he would kiss the mezuzah of his room before going to sleep (Orchos Rabbeinu [5774 edition], vol. IV, page 235).
3) It was reported in the name of Rav Chayim Kanievsky that, even though it seems from the Rema (Yoreh Dei’ah 285:2) that the only time one should touch (or kiss) the mezuzah is when leaving or entering the house, the minhag is to do so even when walking from room to room. This was also Rav Chaim’s custom (Daas Notah, Mezuzah, #50-52).
Other Gedolai Yisrael
The following is a collection of interesting practices of Gedolei Yisrael concerning this matter:
1) Although the prevalent minhag is to touch the tefillin with one’s hand and kiss the hand while reciting the pesukim concerning tefillin, Rav Shlomo Zalman would use either the strap of the tefillin shel rosh or his tzitzis to touch the tefillin and he would then kiss the strap or the tzitzis.
Regarding the mezuzah, Rav Shlomo Zalman would merely place his hand on the mezuzah when passing it, but he would not kiss his hand. However, Rav Shlomo Zalman would tell his family members and his students that if one finds himself in a place where everyone kisses the hand after touching the mezuzah, and it will be apparent that he is doing otherwise, one should follow the local custom. Further, he warned that it is forbidden to deride or ridicule those who follow the minhag of kissing the mezuzah, as they are doing so because of their love for the mitzvah (Halichos Shlomo, Tefillah, page 89, footnote #35).
2) The Chazon Ish would neither kiss the mezuzah nor place his hand on it; however, he would occasionally glance at it when walking through the door. After citing this practice, the author of Orchos Rabbeinu notes that, according to Leket Yosher (Yoreh Dei’ah #60), when the Terumas Hadeshen would leave his house, he would look at the mezuzah, and when he went on a trip, he would touch it (Orchos Rabbeinu, vol. IV, page 235).
Rav Chayim Kanievsky explained that the reason the Chazon Ish did not touch the mezuzah was because it was physically taxing for him to do so. Additionally, since the idea of the mezuzah is to remind a person of Hashem’s Oneness and bring him to fear Hashem (see Tur, Yoreh Dei’ah 285), this concept can be accomplished by merely looking at the mezuzah.
Mitzvos: The Beauty of Yisrael
Let us conclude with a beautiful Midrash that shows the special love Hashem has for His Nation when they perform His mitzvos:
“Yisrael is beloved, for the Torah has surrounded them with mitzvos: tefillin on their heads, tefillin on their arms, mezuzah on their doorways, and four tzitziyos on their garments. Concerning these seven (counting tefillin as two and tzitzis as four) mitzvos, David said, ‘Seven times a day I have praised You for Your righteous ordinances’ (Tehillim 119:164). To what can this be compared? To a mortal king who told his wife, ‘Adorn yourself with all of your jewelry so that you will be pleasing to me.’ So Hashem says to Yisrael, ‘My children, be distinguished with mitzvos so that you will be pleasing to Me,’ as it states: ‘You are beautiful, My love, when your deeds are pleasing’ (Shir Hashirim 6:4; translation follows Rashi and the Midrash’s understanding)” (Midrash Tanna’im, Va’eschanan 6:9).