Menachos 33

Today's stuff is Managua stuff and we are two lines from the top of the armor of today's been working been whose yard side is today and as long as I think it's only befitting that we learn today's as he was a tremendous tremendous in making what it became the frat in the United States of America so may today's learning and really all the learning of throughout the world be a and the topic of the has been and the with some very important as it relates to placing a something else if somebody wrote the two of the on two and that it's possible to exactly what two means place this one is literally he took two parchments two class and wrote the two parts of the show and the show respectively says that the the means even if it was written on one parchment but it was written in two columns so that in theory you'd be able to cut a line in between the two and make it into two class but right now it's actually on one parchment even then is so if somebody wrote the on two and he put them into two separate holders and he put them on to the two sides of his door one on his right one on his left then it's possible it's says the from the this in itself that it's in two and in this case it's literally two it's cut in two doesn't bother me it sounds like what bothers me the fact that it was put in a but if it would be one then the is even though it's two would be doesn't that contradict what said in the name of so the says no what he what said was if somebody or what the saying is that if somebody wrote it on to the point where it's that would be a reason for it to be possible you don't actually have to put it for it to be possible is in and of itself going to be possible the is that the has to be written on it can't be written on two another when it comes to figuring out where exactly to place the so you follow the says the what does that mean which means what we would refer today to as the hinges and essentially what the is discussing is if you have a situation and the is going to explain it where you have two rooms and there's a door that goes from room A to room B and from room B to room A and the question is we know that you put the always on the right side but is it the right side of when you're going from room A to room B or is it the right side of when you're going from room B to room A I mean they're both used they go both ways so how do you know is it my right or your right right that's the question how do you know what is the right side in terms of where exactly to place the it's that that was coming to address and he said what you do is you follow the my it's you look at where the hinges are wherever the hinges are it's in either room A or room B it's not on both sides of the door so it's going to be in one of the two rooms that's considered the inside thus the is going to be on the right from when you're walking into the room that has the hinges on it so that would be considered inside the other room would be considered outside when you go from outside to inside it's supposed to be on your right side that's you know where to put the gives an example of trade like a door that you have between two houses so says that people would sometimes in their own house they would have a separate room for the women and a separate room for the men actually says that the men they were involved in business and things were going on but the woman so that she should be should have her own little area so they would literally have one house that was made up of two there was a room that went from the men side to the woman's side and there was a door that went from the men's side to the from the woman's side to the so you have that door that goes from the men's side to the woman's side obviously it has a again is it from the right side going from the to the woman or is it from the right side going from the woman to the man has nothing to do with men or women what has to do with is where's this where these hinges that room that has the hinges is considered inside thus when you're walking into that side it has to be to your right now said in the name of if the was made like a the is I'm sorry built the house so they told following so they called the and they asked them could you please clap for us I'm so told him totally it was my Russian exactly how to learn the we'll go with and that is says that in house there was a situation with a bias for the and a bias for the and the wanted to put up a he told him I can't put up the yet I need you to first put up the door when you put up the door I'll see where the is I'll see where these hinges are and they were not real hinges but but what we would refer to today as hinges when I see where those hinges are I'll know what the inside is I'll know exactly where to place the but first totally first you have to put up the doors and only afterwards I'll be able to figure out exactly what to do with the actually has a different shot but either way if the was put up like a bolt like a the is it's possible what does this mean it's two is this says it means that the was placed horizontally even gives you a picture so if you look at first picture there's two pictures on the the top line that horizontal line that's description of the that's in it's lying flat on the doorpost right to any is that true a that's is possible he said all the in were all another thing he said was that he the door that used to go into then have a so we're going to get back to that second thing but for now we need the first thing that he reported and that is that all the in were made I thought that is possible the is different types of bolts different types of pegs there's some pegs or bolts that are placed horizontally there's some that are placed vertically was but it was a vertical when said that it's possible he meant if it's it's a horizontal the bottom line is is essentially what what the is saying is is that a has to be vertical a cannot be horizontal so before we go there it's important that places and the is just the opposite that when said that is possible it means if the was placed vertically it's possible when we say is it means it's horizontal not is exactly how you're supposed to place the and it's literally says it has to be vertical if it's horizontal it's going to be possible says it has to be horizontal if it's vertical it's going to be possible so what's the bottom line what's the so if you look at the asks like the says three the has to be it has to be standing vertically article the length of the should be like the length of the doorpost says the the and that's the minute yes says the some say it should be they know if it's vertical it's going to be possible it has to be horizontal who is that that's of course says the so what's the bottom line what are you supposed to do the people that are they place the in a way where they could be both what something they do is they put it on a slant so this minute to put the on a slant comes from where it comes cuz we're not sure what to do really there's no in the that you're supposed to put the on a slant there's a you're supposed to put it either vertically or horizontally the problem is it's between and so the which you're going to get to in either tomorrow's or the next day's the according to the had to be vertical according to the had to be horizontal we're not sure what to do as a result of the the if you take a look at the the says that the Indian came along that really the Indian we follow it sounds a little bit like from the that the not asking you to be and be but to the contrary the is like that's what they bring in the they bring in the that the was was vertical straight the was b'shava v'lo alachson. The Gaon was makpid not to do it b'alachson. So, everyone knows the Gaon didn't put on Rabbeinu Tam's tefillin. The Gaon also did not have his mezuzah like Rabbeinu It wasn't k'chaysh Rabbeinu Tam. He held halachas like Rashi. He followed Rashi. He wasn't from the medakdikim, the Vilna Gaon. He felt that that was the way you're supposed to do it. But, it's interesting that the reason we do it b'alachson is not because al pi It's not what it is. We do it b'alachson maybe al pi kabbalah. There is an idea to do it b'alachson, but but that's not the real reason. The main ikkar reason is it's a Rama. The Rama is in Hilchos Mezuzah Siman Reish Pei Tes Sif Katan Vav. It's simply because we're not exactly sure how to do it. What's interesting is What's interesting is I don't have my sefarim with me this morning. Not all of them anyways. But, what's interesting is is that Rabbeinu Tam says that I'll bring you a rayah that the right way to put the mezuzah is horizontal. He says because we know that the the luchos were in the aron. And the Gemara says in Bava Basra there was a Sefer Torah in the aron as well. And they were lying flat. They were They weren't standing vertically. So, he says "V'aistois, derech koved for kisvei kodesh is it is for it to be horizontal. It's not for it to be vertical." The obvious question is if you open up an aron kodesh today, the sifrei Torah are all standing vertically. Aha, so you'll tell me we're following Rashi. Maybe it's b'alachson. Right? So, obviously it stands stands straight up. It's upright. So, how does that fit with Rabbeinu Tam? Rabbeinu Tam brought a rayah from the Sefer Torah in the aron. I mean, it's very nice the Sefer Torah in the aron, but what about a Sefer Torah in in the aron kodesh that every single shul's had for thousands of years? Don't the sifrei Torah all stand vertically? So, it's interesting the Mordechai brings that Rabbeinu Tam said that if he'll be zocheh one day, he planned on building an aron that was going to be big enough so that all the sifrei Torah should be able to let stand lie horizontally. Tam was shitos and felt it was b'di eved that it was standing upright. He felt that the right way to put a Sefer Torah, even in the aron kodesh in shul, is for it to be horizontal. That's Rabbeinu Tam's shittah that the mezuzah is supposed to be horizontal. We follow Rashi, which is the ikkar halacha. But, when it comes to mezuzah, so over there we're medakdek like the Rama says the medakdikim, they do it b'alachson. Either way, it's still rubbish. Yitzchak bar Yosef had come back from Rebbe and he reported two chiddushim that he saw, both mezuzah related. Number one, he saw that the mezuzahs were all k'min nagar. This is the kosher nagar. The second thing he said was that there was a door that Rebbe used to used to go into the Beis Medrash and that door did not have a mezuzah. Frey dik Gemara on that second thing. Meaning, Rebbe's door to the Beis Medrash didn't have a mezuzah. V'ahu pischah d'hava ayil bar Rav Huna l'Beis Medrasha v'hava mezuzah. There was a door that Rav Huna used to used to go to the Beis Medrash and that door did have a mezuzah. So, the Gemara says "Ahu ragla hava." Rav Huna's door was ragla. Meaning, people used to use that door as opposed to Rebbe's door that didn't have a mezuzah. It was a door that wasn't ragla. Rebbe was the only one that used it. But, the oilam didn't really use that door. It was a door that wasn't commonly used. There was an other door that was commonly used. I mean, people got into the Beis Medrash somehow. But, the door that Rebbe had, that he used, that didn't have a mezuzah, was a door that wasn't ragla to use. And Amar Rav Yehudah Amarav, the mezuzah when it comes to a mezuzah halacha k'Rav. That if there's two doors to go in and out of a room, you always follow the room You always follow the door that's ragla. Now, we're going to see, hopefully at the end of today's daf al amud alef, where the Gemara is going to make a comment that's going to blatantly contradict this. The Gemara is going to talk about a room that has four doors and the Gemara says all four doors need a mezuzah. Rashi is already going to ask the kasha. But, for now, the cheilek between Rebbe's door and Rav Huna's door is Rebbe's door wasn't ragla. Rav Huna's door was ragla. Incidentally, on this Gemara there's another machlokes Rashi and Tosfos. How exactly to understand it. And these are all such important Gemaras as it relates to halacha l'maaseh. And every single one is literally mul l'godesh machlokes in the Rishonim just how to understand pasuk p'shat. We'll go with Rashi's p'shat here. So, we're picking and choosing. Over here, Rashi says that this door that Rebbe didn't have a mezuzah and Rav Huna did have a mezuzah, Rebbe's wasn't ragla, Rav Huna's was ragla, it was the door of the Beis Medrash itself. So, the door that Rebbe used to use to walk into It was a door leading into the Beis Medrash. That door, according to Reb Rebbe's Beis Medrash, didn't have a mezuzah. And Rav Huna's door did have a mezuzah. Tosfos learns that it wasn't the door of the Beis Medrash itself, but rather it was the door that Rebbe would leave from his house to go to Beis Medrash. So, when you opened up this door, according to Tosfos, you didn't walk into Beis Medrash. You left Rebbe's house. Then you walked a little bit and then you went into the Beis Medrash. But, the bottom line is the way Rashi learns it was the door of the Beis Medrash itself. And the truth is, it's not so poshut that a Beis Medrash even needs a mezuzah to begin with. It's a Gemara in Maseches Yoma daf yud alef. The Gemara over there brings a a braisa, a machlokes Rav Meir and the Chachamim. The Gemara over there says, "Tanya, Beis Haknesses sheyeish ba dirah l'chazan Haknesses, a Beis Haknesses, a shul, if there's a chazan Haknesses that lives there, chayev mezuzah. But, v'she'ein ba bayis dirah, what if there's no chazan Haknesses that lives in this Beis Haknesses?" Says the machlokes tanam whether this Beis Haknesses needs a mezuzah. Rav Meir mechayev, v'chachamim potrin. Rav Meir says it needs a mezuzah. The Chachamim say you don't need a mezuzah. We pasken like the Chachamim. We don't pasken like Rav Meir. So, at first glance, what comes out is is that a Beis Haknesses doesn't need a mezuzah at all. And really it's all on Rashi then because Rashi seems to learn the Gemara that Rav Huna's door to the Beis Medrash had a mezuzah. It was Rebbe's that didn't. And the Gemara asks a kasha. Shaon and any. Gemara says it wasn't ragla. The whole shtickel Torah to explain why there was no mezuzah. What do you mean there was no mezuzah? Because it's a Gemara in Yoma daf yud alef on the base. It's a machlokes Rav Meir and the Chachamim. We pasken like the Chachamim, not like Rav Meir, that a Beis Haknesses doesn't need a mezuzah. So, at first glance, the reason Tosfos didn't want to learn like Rashi that we're discussing the mezuzah of the Beis Medrash itself is because we pasken like the Chachamim that a that a Beis Medrash doesn't need a mezuzah. And if it doesn't need a mezuzah, what kind of kasha is that on Rebbe why there was no mezuzah? You could put a mezuzah. No one says you can't put a mezuzah. But, Rashi is asking a kasha. There was no mezuzah. Rav Huna had a mezuzah. And the teretz says this wasn't ragla. What do you mean? The the teretz says is you don't need a mezuzah. Punk, Rav Huna had a mezuzah. It's mashma very much like Tosfos, not like Rashi. But, the truth is that it's b'feirush in Yerushalmi. In the Yerushalmi we'll quote this Yerushalmi. Tosfos right here on the bottom of the amud quotes the Yerushalmi. The Yerushalmi says that a Beis Medrash needs a mezuzah. Ay, it's a Gemara in Yoma daf yud alef on the base that a Beis Haknesses is machlokes Rav Meir and the Chachamim. We pasken like the Chachamim doesn't need a mezuzah. How come in the Yerushalmi it's not mentioned as machlokes? The teretz says, "Lo kasha. Kam Beis Haknesses, kam Beis Hamedrash. Beis Haknesses l'chud and Beis Hamedrash l'chud. Beis Haknesses, that's machlokes Rav Meir and the Chachamim. And there the Chachamim say Beis Haknesses doesn't need a mezuzah. We pasken like the Chachamim. The Yerushalmi is talking about a Beis Medrash. A Beis Medrash does need a mezuzah. Rashi over here is explaining our Gemara. What did our Gemara say? Rav Huna hava ayil bar l'Beis Medrasha. V'hi pischah d'hava ayil Rebbe l'Beis Medrasha. We're talking about a Beis Medrash. Beis Haknesses and Beis Medrash are not the same thing. Now, today it's all the same thing. Today we don't have a Beis Haknesses and a Beis Medrash. But, once upon a time this is Megillah 101, right? There's many sugiyos in Shas Shas that are predicated on this. And that is there was one place where people would go to daven and there was another place where people would go to learn. Where people davened was called a Beis Haknesses. Where people learned was referred to as a Beis Medrash. Different levels of kedushah. But, the bottom line is is that the machlokes Rav Meir and the Chachamim was discussing a Beis Haknesses. This over here is discussing what's the difference between a Beis Haknesses and a Beis Medrash. Say the Rishonim, the cheilek is very simple. In a Beis Haknesses people go to daven. Being that people go to daven, nobody lives there. Nobody lives there. There's no chiyuv mezuzah. In fact, what did the Chachamim say? The Chachamim said if the chazan [clears throat] Haknesses lives in the Beis Haknesses, then you do put up a mezuzah because then somebody lives there. But, if there's no chazan Haknesses living there, it's used three times a day for Shacharis, Mincha, Maariv, then nobody lives there. You There's no chiyuv mezuzah. But, in a Beis Medrash people live. Yeshiva bachurim lived there. The kollel yungerleit lived there. Talmidei Chachamim lived there. Das Torah baalei batim lived there. People used to live in the Beis Medrash. People literally spent the entire day there. And being that people spent the entire day there, over there there takka would be a chiyuv mezuzah. It's interesting if you look in Shulchan Aruch, so this is in Hilchos Mezuzah Siman Reish Pei Vav Sif Katan Gimel. So, says the Mechaber, "Beis Haknesses im yeish ba dirah l'shum adam, chayev mezuzah." If somebody lives there, the chazan Haknesses, the chiyuv mezuzah. Otherwise, we pasken like the Chachamim. Chachamim shittah is there's not going to be a a chiyuv mezuzah. Fast forward to Sif Katan Yud. Beis Hamedrash patur m'mezuzah. V'yeish omerim she'Beis Hamedrash chayev mezuzah. Some say the Beis Medrash is chayev mezuzah. Says the Shach, "Why? V'lo dami l'Beis Haknesses l'il Sif Gimel. Dein chayev mezuzah elah im kein yeish ba bayis dirah. The Beis Hamedrash, keivan she'talmidim yoshvim bo may boiker v'ad erev, domeh l'dirah." Being that the talmidim live there, it's domeh l'dirah. And if it's domeh l'dirah, it's for that reason there's going to be a chiyuv mezuzah. Just one Gemara that came to mind is this Gemara in Maseches Megillah daf chof ches amud beis. The Gemara over there is talking about the kedushah of a Beis Haknesses and a Beis Hamedrash and you're not allowed to do certain things there. So, one of the things the Mishnah says is "D'ein na'in yeishin bo hen." Not allowed to make yourself look nice there. You can't treat a Beis Medrash as your own private little station where you take care of yourself. It has to be kept with a certain level of kedushah. Can't make yourself look good while you're in a Beis Haknesses. It's considered a double shul chail. Do it outside. Amar Rav Chachamim v'Talmidei Hem, "Mutar." Amar Rav Shmuel bar Nachmani, "Mai Beis Rabbonan? Beis of the Rabbonan." Why throughout Shas is Tanna d'Vei Rab Shmuel? What does Tanna d'Vei Rab Shmuel mean? It's not Rab Shmuel talking. It's d'Vei Rab Shmuel. It's the Beis Medrash of Rab Shmuel. But, Beis really means Beisa. Mai Beis Rabbonan? Says the Gemara, you always find that lashon. Mai Beis Rabbonan? It's Beis of the Rabbonan. Beis Medrash was always referred to as the house of the Rabbonan. That's where the Rabbonan That's where they spent their day. They were there like the Shah says, "Me boyker va'erev." If you look at Rashi, Rashi says my beir avon olam korim botei midrash beir avon. Levisha beisa mul kol over and the truth is most rishonim say this halacha is only true for a beis medrash. It's not true for a beis haknesses. What's the difference between a beis medrash? If you can make yourself look nice in a beis medrash, kal vachomer beis haknesses. Beis medrash is always considered to have more kedusha. That there's only to do with more kedusha, less kedusha. What it has to do is this is their bias. If it's their bias, then leyoishav just like you find in hilchos mezuzah. Beis avon as it relates to beis medrash that there's going to be a chiyuv mezuzah also based on this Yerushalmi, based on Rashi's pshat over here in this sugya. As it relates to a beis haknesses, definitely not a bias. You don't find anywhere that a beis haknesses, nobody lives there. You davven there. The longest minyan in the world, you still don't live there. Meaning that you don't live there either way. So there's a cheilek between a beis haknesses and a person. When you deal with kedusha, yeah, there's different levels of kedusha. A beis medrash is even considered more kodesh, but there's a unique characteristic that a beis medrash has over a beis haknesses and that is the talmidim were deemed to have lived in the beis medrash not in the beis haknesses. It has an af kamin in hilchos mezuzah. Yeish oimrim that a beis medrash is chiyuv mezuzah and has an af kamin in those sugyos over there megillah daf chof heh amud beis. Either way says the Gemara va'idei. Omrei Rav Zeira, omrei Rav Masna mashmua. So where do you put a mezuzah? So we now know that we're not sure if you're supposed to put the mezuzah upright or horizontal. The medakdek can do it ba'alacha. Question now is where on the door is it supposed to go? So Rav Masna said again in the name of Shmuel, mitzvah la'hanicha betchilas You're supposed to put it on the top third of the mez- of the doorpost. But not just the top third, betchilas shlish elyon. So you're literally supposed to measure the doorpost. You're supposed to figure out exactly where that the top third is and you're supposed to put it betchilas shlish elyon. Rav Puna omrei Rav Beina Rav Puna says no, that's not the way to do it. You have to make sure that it's not literally on the ground. You have to lift it. It has to be at least one tefach off the ground. Umarchek min hakores tefach. You have to make sure it's at least one tefach removed from the ceiling. Vechol hapetach kulam ksheirim l'mezuzah and the rest of the petachim will be ksheirim l'mezuzah. Says Rav Nachman meisfi meibina hakores tefach umarchek min hakores tefach vechol hapetach kulam ksheirim l'mezuzah divrei Rav Yehudah. Rav Yosi omrei Rav Yosi says uchshe'eisa muchsaf demisa umachshir begova af shiva begova. Rav Yosi says that we can put the mezuzah to the tefillin. Just like the tefillin is literally on the very top of your head, so the mezuzah should be on the top of the doorpost. So we had a machlokes among the rishonim. Where exactly the mezuzah is supposed to be? Shmuel said betchilas shlish elyon. Rav Puna said anywhere on the door as long as it's not on the top tefach and the bottom tefach. The Gemara asks a kasha that really this machlokes among the rishonim is a machlokes tanoyim. From Shmuel it's different shitos. What's the machlokes tanoyim? Rav Yehudah says you have to you can put it anywhere on the doorpost as long as it's not on the top tefach and the bottom tefach. Rav Yosi says it has to be on the very top. Says the Gemara pshita mid'Rav Puna hudamikrei Rav Yehudah. Rav Puna is mamash Rav Yehudah's shita. Ela Shmuel damikrei kaman? Shmuel that said betchilas shlish elyon, who's he going like? Like Rav Yehudah but like Rav Yosi. It's not Rav Yehudah, it's not Rav Yosi. Rav Yehudah said anywhere on the door as long as it's not the top tefach and the bottom tefach. Rav Yosi said that it has to be on the very top. Whose shita is betchilas shlish elyon? Says the Gemara says omrei Rav Nachman omrei Rav Yosi. Shmuel must have held like Rav Yosi. Umai betchilas shlish elyon the Gemara d'Rav Shmuel d'Rav [snorts] Chika um'Rav Nachman um'Rav Yosi. You have to say You have to say that what Shmuel meant was not that it should be literally betchilas shlish elyon. He doesn't need it to be at the chiyuv. What he means is that it has to be in that top third area. And when Rav Yosi said that it should be like the tefillin on the top, Shmuel must have understood that it doesn't mean the very top. It means also the top part. What does the top part mean? It means the top third. He's taiching the top meaning the top third. But the bottom line is Shmuel essentially shita is Rav Yosi. Rav Yosi is the mukayem we always pasken like Rav Yosi and that's why Shmuel paskens like Rav Yosi. In other words, Shmuel and Rav Yosi are not saying two different shitos. First glance they're two completely different shitos. Rav Yosi is saying it has to be at the very top of the doorpost. Shmuel saying it is has to be betchilas shlish elyon. Says the Gemara the only way to make Shmuel work with one of the tanoyim is saying that Shmuel works erech He reconciles with Rav Yosi. When Rav Yosi said the top, he didn't mean the very top. He meant the top part. What does the top part mean? The top third. When Rav Yosi said betchilas shlish elyon, he too didn't mean literally betchilas shlish elyon. He meant it shouldn't be lower than the chiyuv shlish elyon. But the point is again it should be in that top third area. L'maaseh as it relates to halacha, the Rambam brings this brings where exactly you're supposed to put the mezuzah. And the Rambam says that the mezuzah is supposed to be betchilas shlish elyon. That's what the Rambam says. And the Shach in the Kodesh Hakodeshim is matmih on the on the Rambam. He says that that was the hava mina of what shitas Shmuel was. But l'maskana the Gemara comes out that there's no such shita in the Gemara. Shmuel was the one that said betchilas shlish elyon and Shmuel said that it doesn't mean l'maskana literally betchilas shlish elyon but rather means in the top third area. So l'maaseh the Shach in the Kodesh Hakodeshim is very matmih. He says he doesn't understand the Rambam's shita. The Mechaber brings the shitas Rambam and the Nekudas Hakodeshim says he's seen people follow this but to him it's a tremendous tmih. He really really doesn't understand it. L'maaseh he ends up going by R'ichos again in Kama Koin but he's meirech explained that the Rambam must have a different gersa in the Gemara but he says we don't have a different gersa in the Gemara. We have the gersa that we have that Shmuel was the one that said betchilas shlish elyon. He never said betchilas shlish elyon l'maskana. He just meant that it should be somewhere in the top third. You don't have to be medakdek that it should be betchilas shlish elyon. L'maaseh the minhag Yisrael is to put it betchilas shlish elyon. That is the minhag Yisrael and the reason that's the minhag Yisrael is because that's what the Mechaber says. If you open up a Shulchan Aruch, Shulchan Aruch says it should be betchilas shlish elyon. Now if you do a little bit more research in the Shulchan Aruch, then you're going to come across this Nekudas Hakodeshim and you're going to see that the Nekudas Hakodeshim is very unhappy about it. But the bottom line is is we follow the halacha, we follow the shita of the Shulchan Aruch which is based on the Rambam, which is based on a gersa different than the gersa that we have. Because the Rambam is paskening what the Gemara thought shitas Shmuel was which is betchilas shlish elyon which the maskana we saw is really not shitas Shmuel. Shmuel's shita is just be in the top third quadrant of the doorpost. But there's no inyan to be medakdek that it should be betchilas shlish elyon. Again, the Rambam is based on a gersa that we don't have in Kama Koin. Rav Chida says the Gemara va'idei omrei Rav Nachman um'Rav Shmuel um'Rav Nachman um'Rav Shmuel um'Rav Nachman. Okay, so now in terms of the width of the doorpost. So we know on the height of the doorpost where it's supposed to be. What about the width? Says the Gemara it should be in the tefach closest to reshus harabim. My time Rav Nachman um'Rav Shmuel um'Rav Nachman. The rabbonim hold so like this when you come in you should see the mezuzah right away. Rav Chanina misura um'Rav Chida because the mezuzah really serves a dual purpose. The mezuzah is a mitzvah. Uchsavtam al mezuzos u'visha'arecha but the mezuzah has another purpose as well. The mezuzah serves as a shmira. And being that it serves as a shmira, you want the shmira to be literally by the reshus harabim so any bad things that are supposed to come from the reshus harabim inside, everything should be protected. Says the Gemara omrei Rav Chanina bar Shmuel um'Rav Nachman um'Rav Shmuel midas basar vadam melech um'Rav Nachman um'Rav Shmuel. The midas basar vadam is ordinarily the am protects the king. Midas Hakodesh Baruch Hu einu kein. Aval Yisrael bifnim the Holy One Blessed Be He um'Rav Nachman um'Rav Shmuel um'Rav Nachman um'Rav Shmuel um'Rav Nachman. Hashem tzilcha al yad yemincha. Now this idea that the mezuzah is a shmira is a very important idea. It's important in the world of aggadah. It's also important in the world of halacha. First the aggadah. So the Gemara says maseches Avodah Zarah amud alef together on daf yud alef amud alef. Unkelus bar Klonimus giyer. Unkelus Targum Unkelus fame became a giyer. And he was a very important Roman. And Shmuel um'Rav Nachman um'Rav Shmuel um'Rav Nachman. And the Roman Caesar sent a bunch of Roman officers to try to bring them back. Shmuel um'Rav Nachman um'Rav Shmuel um'Rav Nachman Unkelus started talking to them and learning and Unkelus ended up being megayer these officers. Shmuel um'Rav Nachman um'Rav Shmuel um'Rav Nachman. So the Caesar sent another group of officers and I'm going this time you warn them. He told them like let me do not talk to Unkelus. Shmuel um'Rav Nachman um'Rav Shmuel um'Rav Nachman. So Unkelus tells them I'm going to tell you that quiet. They're not saying anything. But Unkelus initiates the conversation. Let me tell you something. >> [snorts] >> Nifiora who's a officer um'Rav Nachman um'Rav Shmuel um'Rav Nachman. He holds the torch for the Pifiora. The Pifiora is a higher ranking officer. Thus he's meshamesh. He holds the the candle for him. Pifiora um'Rav Nachman um'Rav Shmuel um'Rav Nachman. Duxa does it for the person greater than him. He's the Hegmona. Hegmona um'Rav Nachman um'Rav Shmuel um'Rav Nachman. Does the king have to hold the candle for anyone? Amru lei lo. Of course not. He's the king. Everybody bows to him. Amru lei Hakodesh Baruch Hu um'Rav Nachman Shmuel He says do you know that our king, the king of the Jews, he actually holds the torch for his people. The Gemara um'Rav Nachman Shmuel So the Gemara says they heard this, they were so impressed, they giyered, they became giyer. Shmuel um'Rav Nachman Shmuel Caesar tried to bring them back. He sends another group of officers. Amru lei he tells them like don't meet with him don't talk to him and learning don't nothing. Absolutely nothing. Shmuel he tells them like don't meet with him and learning don't nothing. Absolutely nothing. Shmuel Shmuel As Unkelus was walking out, Shmuel Shmuel So Unkelus of course had a mezuzah on his doorpost. So he sees the mezuzah. Shmuel Shmuel He puts his hand on the mezuzah. Shmuel My life. So they asked him he says why why are you touching What is this thing that you touched? Shmuel Shmuel So he gave them this mashal. He says you want to know what the mezuzah is? This is God protecting the Jews. Shmuel Shmuel They giyered. They were so impressed when they heard this, they became giyer. Shmuel Caesar tried to bring them back. He sends another group of officers. Amru lei he tells them like don't meet with him and learning don't nothing. Absolutely nothing. Shmuel Shmuel As Unkelus was walking out, Shmuel Shmuel So Unkelus of course had a mezuzah on his doorpost. So he sees the mezuzah. Shmuel He puts his hand on the mezuzah. Shmuel Shmuel My Gemara right here up in the Zohar daf yomi daf aleph amud aleph. Onkelos was the one who said this mashal. Shalai komitz sak d'var komitz d'vasma. He told it to these Romans, the third group of Romans that were coming to him in Guy and somehow they were impressed, they were moved by the mezuzah. And Onkelos gave them this thing that you want to know what the mezuzah is? The mezuzah is the shmira, it's the shmira of Klal Yisrael. So, mezuzah serves two roles. Number one, the mezuzah is a mitzvah of safteina mezuzah b'sachacha u'visha'arecha. It's a mitzvah like like tefillin, it's a it's a mitzvah like ktivas Sefer Torah, it's a mitzvah like kri'as Shema, it's like any other mitzvah. But, it's also a davar shel shmira. Where does this play out l'halacha? So, one very obvious place where it plays out in halacha is that we know that if somebody rents a house, so who has to buy the mezuzahs? Does the maskir have to the landlord has to provide the mezuzahs or does the tenant provide the mezuzah? So, the Gemara The Gemara says the socher is the one that has to shtel the mezuzahs. Why? Cuz mezuzah is chiyuv b'dirah. Because the purpose of the mezuzah is shmira. And who's being protected? The person that lives there. The tenant is the one that lives in the house, not the landlord. Thus, it's the tenant that has the obligation to provide the mezuzah. It's not the landlord that has the obligation to provide the mezuzah. I am Rashi talking about daf aleph amud aleph. But, either way b'mizid daf kuf aleph. But, there's different approaches to this. But, the point is is that being that it's a shmira, it actually it actually permeates the halacha. Another nafka mina is that women are chiyuv mezuzah. Right? If a woman lives by herself in a house, she has to have a mezuzah. And the Gemara says in Brachos daf kuf amud aleph that really you could have made the argument that a woman should be patur. Not because it's a mitzvah she says migro rama, it's not. But, because the mitzvah of mezuzah is is k'shlutan b'Torah and women are patur from Talmud Torah. Says the Gemara kamashma lon d'nashim chiyuvin mezuzah. Why they chiyuv mezuzah? Says Rashi, cuz women also need to be protected cuz it's a davar shel shmira. And being that it's a davar shel shmira, that's why they need to be protected. In kri'as Shema we say u'chsavtam al mezuzos beisacha u'vish'arecha. The second parsha of kri'as Shema. What's the next thing we say? L'ma'an yirbu y'meichem u'y'mei v'neichem al ha'adamah. If you take a look at Or HaChaim HaKadosh in parshas Eikev, that's where the parsha of v'haya im shamoa is. Or HaChaim HaKadosh says that it's a smichus. U'chsavtam al mezuzos beisacha u'vish'arecha. What's the next pasuk? L'ma'an yirbu y'meichem u'y'mei v'neichem. Now, what's the purpose? Is l'ma'an yirbu y'meichem it's going pashtus, it's going back on everything that we just said on on kabalas ol mitzvos. But, it's specifically mentioned right next to the mitzvah of mezuzah because mezuzah is a school of arichas yamim. Very simple. The shomer min hamazikin. If it's shomer min hamazikin, then by definition it protects it protects. It's a school of arichas yamim. Either way, there's this idea that a mezuzah, in addition to everything else, it's also a shmira. So, the Gemara Vayikra Rabbah Rabbi Yosi b'Rebbi Rava mishum Rabbi Rava Chanina bar Papa pasul. If the mezuzah was put inside the wall, so usually you would fix it to the surface of the wall. What if it was put inside the wall? It's okay. But, if it's put a tefach into the wall, it's already too deep and the mezuzah is going to be pasul. Amrei Rabbi Yosi bar Rabbi Chanina bar Papa if somebody put the mezuzah inside the doorpost o she talah albin if somebody put a brick on top of the mezuzah im yesh sham tefach if it's a tefach deep or this brick that's covering it is a tefach thick, then you have to have another mezuzah. Im lav, eini tzricha mezuzah acheres. So, it seems to be pretty clear that that's the halacha. The Gemara says no, kitanya hi. That's referring to a whole different case. It's talking about the pesach sh'achorei ha'deles. What's a pesach sh'achorei ha'deles? So, Rashi explains that what happened was is somebody had a two doors at the corner of his house. If you have an ArtScroll Gemara, they actually have a picture right here. So, basically pick any corner. They pick maruv u'mizrach, right? K'tzen. They pick maruv u'mizrach and you have a door on the mizrach side of the corner. You have a door on the maruv side. And there's doorposts. So, to the right of the door on mizrach there's a doorpost. To the left of the door on maruv there's a doorpost. But, the corner served as a served as a dual doorpost. So, the question is do you look at it as one very large opening? Thus, you'd put a mezuzah to the right of the door on mizrach and that would be your chiyuv mezuzah. Or no? Or do you have to put two? Do you look at the mizrach side as being a an entrance and the maruv side as being an entrance? Thus, you're going to have to have two. Says the Gemara that braisa that talks about is it a tefach or is not a tefach is referring to that case. If that middle doorpost, the corner is a tefach deep, then we look at it as an independent doorpost. Thus, you're going to need two mezuzahs. You're going to need one for the pesach mizrachi. You're going to need another one for the pesach maruvi. If, however, it's not a tefach deep, then you're just going to put one mezuzah to the right of the pesach mizrachi and that's how you're going to be yoitzeh. It's not misayei'a. Amrei Rabbi Leima misayei'a lei? Is this a raya to this halacha that if the if the mezuzah is a tefach deep into the wall. No, I'm not talking about a mezuzah that's a tefach deep into the wall. We're talking about a doorpost that's a tefach deep. If it's a tefach, then you can look at it as two doorposts and there'll be two requirements of mezuzahs. Otherwise, it's going to be one. But, the Gemara says can't be shani in that braisa. Cuz you look at that braisa had diktani lo. That braisa says m'forash pesach sh'achorei ha'deles. This pesach that's on the back of the deles, meaning these two adjacent doorposts im yesh sham tefach tzricha mezuzah acheres im lav eini tzricha mezuzah acheres. It's two cases in the braisa. The second case is this. I'll see the first case is not. So, the Gemara says keitzad kani? The way you read the braisa is it's it's really achas shetei. It's one case. The braisa says that hinicha b'fatzim o she talah alav malbin im yesh sham tefach tzricha mezuzah acheres. Keitzad? The explanation for this is the pesach sh'achorei ha'deles. Bottom line is the braisa is discussing a pesach sh'achorei ha'deles. It's not discussing the case that Rabbi Yosi b'Rebbi Rava told Rava tana. Another halacha hamalbin shel kanim. What if somebody had a doorpost that was made out of reeds? Can you Is that a good doorpost for there to be a mezuzah? The answer is yes. How do you make it? Choiteich sh'fareis. You cut out a little hole u'meiniach and you put the mezuzah inside. It's fine. Just because it's made out of reeds, not wood for example, doesn't mean there's no chiyuv mezuzah. Amrei Rabbi Chanina bar Papa that you have to make sure that first the reeds first the doorpost was up and then you cut out the area and you put in the mezuzah. Aval chateich v'heiniach, but if first you put the mezuzah in u'l'soif hamed, so you know that you're going to have a doorpost made out of reeds. So, you take the mezuzah, you put it inside the reeds and then you put the reeds up on the door, that's pasul. And the reason is ta'aseh v'lo min ha'asui. So, ta'aseh v'lo min ha'asui is a halacha you have in tzitzis, it's a halacha you have in halachos Sukkah. And what it means in in this context is is that you're only allowed to put up your mezuzah once there's a chiyuv mezuzah. If there's no doorpost, there's no chiyuv mezuzah. Although, we'll see later it's not so pasul. But, if there's no doorpost for now, there's no chiyuv mezuzah. So, these kanim weren't up, then there was no chiyuv mezuzah yet. If you put the mezuzah on the posts before you put the posts on the door, it's a pasul mezuzah. What you need to do is you need to have a house that has kosher doorposts that's chiyuv mezuzah and then you go ahead and put the mezuzah. But, if you put the mezuzah up before the house is chiyuv mezuzah, it's what's known as ta'aseh v'lo min ha'asui in that case. So, it's okay to have a doorpost that's made out of reeds. You just have to make sure that after the doorpost is up, then you put the mezuzah in the way that you're supposed to put it. But, if you put the mezuzah on the reeds and then put the reeds up, meaning you're going to put the mezuzah on the doorpost before you put up the doorpost, that's going to be pasul. Amrei Rabbi Rava said hani pischa sh'amui. If you have a an entranceway that's somehow deformed, t'luyah min hamazuzah there's no chiyuv mezuzah. Mai pischa sh'amui? What does this mean? Pligi Rabbi Chumi bar Rabbi Yosi. Chad amar it's talking about where there was no roof. The Chad amar it's talking about where there was no roof. The other one said it's talking about where there was no doorpost. Now, Tosafos really jumps on both of these things. Number one, no roof. So, if there's no roof, you have a house that has no roof, there's no chiyuv mezuzah. How can you tell me there's no chiyuv mezuzah? You have a chiyuv to put a mezuzah. Chatzer has to have a mezuzah. So, if there's a gate to a chatzer, right? That's mezuzah 101. You have to put a mezuzah there also. There was the gateways to the chatzeiros always had So, there there's no roof at all. Tosafos vibes with a kasha. What's pasul d'Oraisa? Ain b'kairan aira. A chatzer is not supposed to have a and thus there's a chiyuv mezuzah. We're talking about a house. A house that doesn't have a roof. It's a pischa sh'amui. There's something wrong with it. There's nothing wrong with a chatzer that doesn't have a roof. A house that doesn't have a roof is is sh'amui. Emphasis on sh'amui, not emphasis on the fact that there's no roof. It's the fact that it's not the way it's supposed to be. By a house, it would be an issue. The fact that this The second pshat was Chad amar d'les lo shikufi. There's no mezuzah. There's no doorpost. So, that already we'll see later again is also not so pasul. We'll have to come back to this. Amrei Rabbi Bar Shalum Rabbi Chisda achsadra t'luyah min hamazuzah. So, an achsadra is sometimes translated as a porch, sometimes translated as a chatzer that's surrounded by three sides. But, basically what you want to picture is an open area that has three walls. Right? There's a back wall. It's like a ches. There's three walls. It just doesn't have that fourth wall. And sometimes it was like a gazebo. People could sit there. People would spa tzei there. So, the question is does an achsadra need a mezuzah? Amrei Rabbi Chisda said an achsadra is patur min hamazuzah v'she'ein lo patzim cuz there's no doorpost. Right? There's no There's no post. It's just It's just a ches. A post would mean that there would at least be a little bit of a fourth wall and on the fourth wall you put the posts up. But, there is no fourth wall. So, obviously there's no patzim and thus you're going to be patur. Ayish lo patzim says the Gemara chiyuv chiyuvis. Sounds like if you would have an achsadra that has a little bit of a fourth wall that has posts al kaponim, not a fourth wall, but it has posts, you'd be chiyuv mezuzah. Amrei Rabbi Yosi bar Rabbi Avidi meaning I've seen achsadros that have posts. But, those posts aren't there to serve as a a doorway. They're there simply to keep the to support the roof. So, being that they did to support the roof it shouldn't be considered a door post that should be high in the mezuzah. So I said you're right. I'll tell you where the men are coming from. First they said just put them in a mezuzah not because there's no there's no post. But even if it does have post take her up because those posts aren't really there for the purpose of doorways. They're there to support the roof. If they're to support the roof you're going to be our guy said we believe in the main matter that is the who I saw rather whenever bias says money means rather his rather he saw rather a sadra that had post for less than a mezuzah and there was no mezuzah. When you mean there's no door post. So if there's no door post I get it but there's rather says no what we just said the post weren't there to serve as a doorway rather it was there simply to support the roof. That's not high in the mezuzah. Rather says three things we need the second. Rather a sadra is high in the mezuzah. I thought [snorts] we just said rather if this door post is part of the mezuzah so rather the way rather is talking about an a sadra the way rather which rather she says the a sadra the way rather had four walls. Oh it had four walls. So then already you have high in the mezuzah. What so what makes an a sadra that's four walls? Rather says the walls didn't go all the way up to the ceiling. So it was like an a sadra it was open it was eerie. So it had some of the qualities of an a sadra but it's not your typical a sadra. Typical a sadra only had three walls. That sadra even if it has posts is part of the mezuzah. We're talking about an a sadra the way rather which has four walls. Says the rather a sadra the way rather came through the mall you saw who came through the mall is just another way of saying it's a regular room. So if it's a regular room of course you have high in the mezuzah. What's I need a price to tell me such a room is high in the mezuzah? So the rather says the a sadra room is a because this a sadra the way rather had big windows. So as much as it's a room with four walls but there's also a lot of windows so you would have thought maybe it's like an a sadra. Either way it's a hit. They have Ziki high in the mezuzah. My rather Ziki rather papa said the way rather rather a sadra it's talking about a house that was at the front of the hotzer. Have a suak the hotzer who bought them the suken the rather a sadra. So think of a gated community that's like a little hot at the front but this was a hot where somebody actually lived where somebody spent a lot of time in as a result it was a it was a hit of mezuzah. And this rather a sadra this house that was in the front of this community had two doors. One opened into the hotzer and the other one opened up directly into some of the houses. So rather papa said in the name of rather that the rather a sadra that's rather a hotzer who bought them the suken the rather a sadra is the rather Ziki. And what was the rather Ziki high in the mezuzah? It's both doors need mezuzah. The door that opens to the hotzer needs a mezuzah and the door that opens to that bias needs a mezuzah as well. Now rather rather a sadra you know what he says. What if you have a rather a sadra that opens not to a hotzer and to a bias but rather it opens to a gina to a garden and to a room? Rather says neither kikitonus. We look at it as a room. Rather says neither gina or neither a afa. Different gersa. The point is a gina doesn't need a hotzer. If you have a door that opens up to a gina you don't put a mezuzah there. You have a door that opens up to a room you do put a mezuzah. So here you had a rather a sadra that had two doors. One door opened up to a gina the other door opened up to a room. The question is do you need a mezuzah or not need a mezuzah? Rather said neither kikitonus that you look at this as a kikitonus you do need a mezuzah. Rather say you look at it like the gina and there's no mezuzah. Now just explain. Rather has three incidentally had to learn this rather. We're going to go to rather which rather says is the rather. The door that went to the kikitonus for sure needed a mezuzah there's nothing to talk about. The question is the door that went into the gina. I mean the door that went into the room needs a mezuzah. Rather to a room. We just said the rather Ziki the rather that goes to the hotzer the rather that goes to the bias needs a mezuzah. Rather that goes to the kikitonus needs a mezuzah as well. The question is what about the rather that goes to the gina? Does it need a mezuzah or does it not need a mezuzah? That's my rather says yeah the rather say no. Said rather and rather rather and the way rather explains in this rather. If the here that's what we had in the beginning of the the hinges were in the bias everybody agrees that you're going to be high in the because then we look at the door that goes from the gina to the bias as not a door that's going from the rather from the bias to the gina but rather from the gina and the bias because you always go based on the here. So if you always go based on the here so it's like going into the rather. that goes into the rather go you put them in a mezuzah on the that. That's where your mezuzah is going to be. My time would be the bias keep playing me bias to gina. The rather is rather the rather was in the reverse. If the here was on the gina side rather rather held you still need a mezuzah because rather is the rather so rather rather because it's the gina you're not going to need a mezuzah. Rather rather just the opposite rather rather everybody agrees from the bias to the gina meaning if the here was on the gina side everyone agrees you're going to be part of because then you look at it as a door that goes from the bias to the gina. My time gina and you don't put a mezuzah on a door that goes to a gina to a garden. Keep playing me gina to bias. Rather says if the here was on the bias side rather be the bias so rather the here is on the bias you look at it as a door going into the bias so you have to have a mezuzah. Rather rather the gina the rather is primary function is to serve as the gina that's it's tough for the gina. A gina is not something that's high in the mezuzah. This is not going to be high in the mezuzah either. Rather rather rather rather rather says rather number one passing like rather. Rather we always passing like rather which means that you do need a mezuzah. You do need a mezuzah from the gina to the bias. That door rather rather rather. Rather rather passing like rather they need a mezuzah but there was a rather rather and rather on the one side rather and rather on the other side had to understand the rather rather. So rather and rather went like rather and rather who said that if the here was on the gina side even rather holds part of right rather rather rather rather rather rather rather rather rather rather rather rather rather rather also passing like rather that you need a mezuzah on the side that goes from the gina but he went like rather and rather and he said that the rather is even if the here is on the gina side which is a rather rather rather rather. So it comes out therefore if we passing like rather and rather the way rather did it it comes out a rather that according to rather you're always going to need a a you're always going to need a mezuzah from a rather to a gina even if the here was on the gina side. This was precisely here that there was the rather rather and the rather. So a little bit of a of a confusing number one the case is a little bit confusing. Number two you have rather and rather you have rather and rather you have rather and rather so literally we have all the the tandems but the bottom line is is we passing like rather and we passing it now it's just the rather here mentions the here. Just to point out one rather if you want to go through this a little more slowly and that is this here is a little different than the here in the beginning of this rather. Rather rather we had a case of here where you had a door that went from the the men's section to the ladies section of the men's house to the ladies house. And the question is you for sure need a mezuzah. But the mezuzah has to be on the right side. And it is on the right side going from the men's side to the ladies side or is on the right side going from the ladies side to the men's side? So we say you just follow the here. Wherever the here is that's considered the right side that's where you're going to put the mezuzah. So the here is just telling me where to put the mezuzah. Is it on this side or is on that side? Over here it's a little bit of a different case. Over here we're trying to figure out if you need a mezuzah at all. You have a door that goes from a rather to a gina. When you go to a gina you don't need a you don't need a mezuzah. When you go to a rather you do need a mezuzah. So my going from the rather to the gina then I need a mezuzah. Am I going from the gina to the rather then I don't What's the The is going to the rather from the gina? The is going to the gina from the rather? So what we say is the same exact rather held again you go based on the here. Everything is telling the here that if the here is on the gina side then we look at this as a gina. If the here is on the rather side then we look at it as rather. Just one final rather and that is rather rather rather. So this is a case we had a remember about the rather a rather so you have two people. One they lived on two floors. And the way they would get from one floor to the other floor is two different residences but the way you get from one to another is there was a shoot. So you had like a ladder think of it that's closed off and there was a a little area rather says with four here that a door that you would open up you're on the bottom floor that would take you to a ladder you climb the ladder and you would come to another you come to a landing. To be another area that's surrounded with four here you'd open up that door and then you'd be on the second floor. So says the rather rather rather rather so if there's only one door in this whole rather you need one mezuzah. Rather if there's two doors rather rather then you're going to need two mezuzahs meaning the the landing on the bottom would need a mezuzah that door and the landing on top would need a mezuzah. So rather rather high in the rather rather if you have a room that has four entrances rather rather it's going to need four mezuzahs. Says the rather it's possible that a room that has four doors needs four mezuzahs. Rather even though you rather don't need just one even though you're going to need it. Now there's a few problems with this rather. Number one how do you really see from here that a room that has four doors needs What was the case of the law? The law was it was two separate doors. One was a door you're coming from downstairs upstairs so there's a little room that you have to go into downstairs and then there's a room that you land in upstairs. It's possible they should both need mezuzahs. Rather rather that if you have a room that has four openings, four doors, each door needs a mezuzah. May have a taste of Rashi's kasha. But the eye, the bigger kasha is the Gamera just is coming out now that if you have a room that has four doors, each door needs a mezuzah. And even though you ruggle to use one, still each one needs a mezuzah. We learned the Gamera number aleph, the Gamera said that that Rebbe's base madrish didn't have a didn't have a mezuzah. And if it didn't have a mezuzah, why? I wouldn't I thought a base madrish needs a mezuzah. Rav Hunia's base madrish had a mezuzah. The Gamera says it was a door that wasn't so ruggle. I thought it doesn't matter if it's ruggle or not. Rashi asks the kasha and Rashi says two to roots speak out one terrace. Rashi's first terrace is is that one door is bottle to another door. But three doors can't be bottle to one door. So if you have four, none can be bottle. You can't say one is ruggle, the other three are going to be bottle. So they're all four are going to need it. If there's two, a tremendous halacha, then only the one that's ruggle is going to need it. The one that's not ruggle is not going to need it. Others learn however, I think the Rambam learns more pasha. What was the Gamera in the Gamera number aleph? It was a base madrish. We spoke at length already that the base madrish is different. So by a base madrish, it could be over there there's a difference between the door that's ruggle and that's not ruggle. Over here, we're not dealing with the base madrish. Being that we're not dealing with the base madrish, over here it's going to be different. I will stop here.