Mezuzah as a Symbol

Devarim 11:18-21

Context of the Biblical source: This text is part of what is commonly known as the second paragraph of the Shema, traditionally recited twice daily: in the morning service (shacharit) and in the evening service (arvit or ma’ariv). Found in the book of Devarim, it is part of the teachings Moshe presents to the Israelites about to enter the Land of Israel after having wandered in the desert for forty years. He is speaking of the virtues of the Land and reminds them that it will belong to them and their descendants as long as the mitzvot are being observed, among them tefillin and mezuzah.

This mitzvah also appears in Devarim 6:9 which is the last verse of the first paragraph of the Shema (see the block on Tefillin).  In addition to commanding the mitzvah of Tefillin, these verses also introduce another type of reminder. It instructs the Israelites to “inscribe them on the doorposts of your house and on your gates.” This is referred to as the mitzvah of mezuzah. Just as Jews are to inscribe biblical passages on the arm and forehead, they are required to inscribe passages on their homes as well. 

Etymology of the word mezuzah: The word mezuzah (מְזוזּהָ) means “doorpost.” The etymology of this word too is not entirely clear. Traditional sources connect it with the root ז-ו-ז (z-u-z), to “move,” perhaps a reference to people moving

through the doorway. Linguists trace this word to the Akkadian nazazu (to stand) or manzazu (a doorpost).

How to Observe the mitzvah: This mitzvah is fulfilled by writing the biblical passages on parchment and attaching the parchment to the house, rather than to directly inscribe the words on the walls of the house itself. And while there is no problem to place the exposed parchment on the doorpost, it is encased in something either to protect it from the elements or to beautify the mitzvah. Although the parchment and the casing are colloquially called mezuzah, the empty case in itself is not a fulfillment of the mitzvah.

Babylonian Talmud, Tractate Avodah Zarah 11a

The purpose of the mitzvah according to the biblical text:  It seems from this text that the purpose of the mezuzah is to serve as a reminder to observe God’s commandments and maintain a relationship with God. However, this talmudic passage offers another perspective on the function of mezuzah.

  This text tells an interesting story relating to the mezuzah. There is a tradition that links Onkelos – the 2nd century translator of the Five Books of Moshe into Aramaic – to Hadrian, a 2nd century Roman Emperor. The latter, apparently, appointed him to an office connected with the rebuilding of Jerusalem as Aelia Capitolina. At some point, Onkelos converted to Judaism, meeting with the vigorous opposition of the emperor, who sent three successive contingents of soldiers to arrest him. This is where this text begins. It relates that each of the contingents failed to apprehend Onkelos successfully because each time he managed to present a powerful theological argument in defense of his decision to convert. The soldiers were so impressed that they, themselves, elected to convert to Judaism as well. 

Unique relationship between God and Jewish People: Two of the arguments, the second and the third, deal with God’s unique relationship with the Jewish people. The first of these compares God to a torchbearer – unlike an ordinary monarch, whose subjects illuminate his or her path, God lights the way for the Jewish people. The second of these focuses on the mezuzah. Normally, a monarch dwells in the palace and is protected by the servants who stand outside. God, however, guards His servants from the outside while they dwell comfortably inside.

Purpose of Mezuzah according to this talmudic narrative: Thus, in this view, the mezuzah no longer serves as only a reminder of an obligation to follow God’s laws and precepts. It now also symbolizes either God’s protection over the people, or God’s protection over those who dwell in this particular house. 

This explains why it is customary in some circles to check the mezuzot of homes whose inhabitants have suffered an unexpected calamity or illness. A mezuzah that is pasul (unfit) does not offer its protective powers. (Rambam however, vehemently rejects this interpretation and Rabbi Yosef Karo suggests that Rambam understood Onkelos to be saying that the mezuzah reminds one to follow the commandments, and it is then that God’s protection will hover over the house.)

Other meanings found in the mitzvah of mezuzah: In Israel and throughout the world, one finds that many secular, non-observant Jews make sure that a mezuzah is affixed to their front door. For them, one might suggest that this mitzvah has evolved from being a reminder, as it seems to be described in the biblical text, to a way of identifying the home or office as one that is occupied by a Jewish person or family. It may also be for some that the mezuzah is for them an amulet or symbol of God’s protection. 

Maimonides (Rambam), Mishneh Torah, Laws of Mezuzah 6:13

Purpose and Intention of the Mitzvah: The Rambam accepts the idea that one of the mezuzah’s purposes is to remind a person of God’s presence and commandments that, when followed, would lead the individual on the right path. However, Rambam adds another meaning to the mezuzah: any time one leaves or enters a house, it will be a reminder of the love between the person and God. In other words, while the following of the Law is important, so is the personal relationship each person has with God. It is important to note that while in the pre-modern Jewish world only men wore tallitot and tefillin, and therefore were much more exposed to physical reminders of God’s presence, commandments, and love, the mezuzah has always been a commandment for all, men and women alike.

Eleanor Harris, My Matriarchal Mezuzah

Finding Personal meaning in the mitzvah of mezuzah: Harris writes about her experience of choosing a mezuzah case for the first time as part of her celebration of becoming an adult Jew. While she is certainly looking for something that is beautiful in her eyes, there is a much deeper meaning to her choice. She connects the design of the case she selected to the commandments, which ties her choice of case back to the original, biblical, intention behind the mitzvah: a mezuzah should serve as a reminder of God’s commandments.

Connection to her Family – Past, Present ,Future: Harris also connects the case of her choice to her identity as a woman and as a daughter and granddaughter with strong Jewish role models, seeing herself as a reflection of those who came before her. This she sees in the particular design of pomegranates on the case. But she also sees herself as the bearer of millennial Jewish values into the future, to the generations that will come from her.

Significance of the Mezuzah Case: Harris focuses on the purchase of the case, rather than on the purchase of the mezuzah parchment. It was mentioned earlier that the case serves to physically protect the parchment from the elements, but it also carries an aesthetic quality to it. It was also mentioned earlier that for many Jews, a mezuzah on the door is a means of identifying as a Jew. It is thus significant that Harris spends so much effort to find a case aesthetically pleasing to her, as well as one with which she can identify and which will tell others something about her own identity, beyond the basic fact of her being Jewish.

Also note how the fact she is purchasing the case in Israel seems to be meaningful to her. Notice that the colors of the case are blue and white, the colors of the Israeli flag. It is also traditional that the pomegranate has 613 seeds to it, “corresponding to the 613 commandments,” the number of mitzvot in the Torah handed down by tradition. 

Babylonian Talmud, Tractate Avodah Zarah 11a
Compilation of teachings of 3rd–6th century scholars in Babylonia (amora’im); final redaction in the 6th–7th centuries.