Mezuza Before Hanging Door

Question: We have just completed an extension to our house, but the doors we have ordered are not due to arrive for a few weeks. Should we attach the mezuzos in the meantime?

Answer: The Gemara (Menachos 33a) records that when Rav Nachman was asked by the reish galusa to help him affix his mezuza, he instructed him to hang his door first. Rambam (Mezuza 6:1) writes that having a door is one of ten conditions for a doorway to be obligated with a mezuza. One must hang the door before affixing the mezuza (ibid. 6:5). In a letter to the Chachmei Lunil (quoted in Kesef Mishna Mezuza 6:1), Rambam explained that the Torah uses the word shaar to teach that only a doorway with a door is obligated to have a mezuza attached.

However, Raavad (Mezuza 6:1) and Tosafos (Menachos 33a) explain that Rav Nachman instructed him to hang his door simply so that he could ascertain which side the mezuza should be affixed to.

While the Shulchan Aruch (YD 286:15) quotes both opinions, he writes (Beis Yosef YD 286:15) that the halacha does not follow Rambam. The Shach (YD 286:25) writes that ideally one should affix the door first. If one is unable to do so, one should affix the mezuza without a beracha. When one hangs the door, one should remove the mezuza and reaffix it, again without reciting a beracha (see R’ Akiva Eiger YD 286:6). Alternatively, one should do so after reciting the beracha upon affixing another mezuza. The Chayei Adam (1:15:9) and Aruch Hashulchan (YD 286:24) concur with the Shach.

In conclusion, if one cannot hang the door yet, one should affix the mezuza though one cannot recite a beracha. Upon hanging the door, one should remove and reattach the mezuza.

Magic Tricks

Question: I have always been fascinated by magic tricks. Is it appropriate to study to become a magician?

Answer: The Mishna (Sanhedrin 67a) teaches that one who performs magic (kishuf) is liable to the death penalty, though one who creates an illusion is exempt. Rashi explains that this refers to one who merely gives the impression that they are performing magic, i.e., sleight of hand. The Gemara (ibid. 67b) teaches that while one is exempt for performing such trickery, it is still prohibited.

Rambam (Sefer Hamitzvos Lo Sasei 32; Avoda Zara Vechukos Hagoyim 11:15) includes sleight of hand among the 365 negative mitzvos and warns of the dangerous consequences that such trickery can cause. In addition, one transgresses geneivas daas (deception). The Shulchan Aruch (YD 179:15) writes that sleight of hand is forbidden. While the Tur (YD 179:1) and Shulchan Aruch concede that it is permitted to perform magic by utilising the Sefer Hayetzira, the Shach (YD 179:18) emphasises that this does not apply nowadays, and often caused issues in the past, too.

The Chochmas Adam (89) and Kitzur Shulchan Aruch (166:4) write that one must not employ a magician to entertain others by performing sleight of hand tricks. Not only would the magician be transgressing, but by hiring them, one transgresses lifnei iver, misleading others. While one may not even watch such a performer if they are Jewish, one may do so if they are not Jewish. Thus, R’ Ovadia Yosef (Yabia Omer YD 5:14; Yechave Daas 3:68) and R’ Shmuel Wosner (Shevet Halevi 5:129:1) write that not only may one not employ a magician, but one may not even watch a magic show.

Nonetheless, R’ Moshe Feinstein (Igros Moshe YD 4:13) writes that watching such entertainers should be no different from admiring others with talents, giving examples of people in Tanach who displayed talent. Thus, provided that people understand that this is talent rather than magic, it should be permitted. Likewise, R’ Moshe Sternbuch (Teshuvos Vehanhagos 1:455) writes that providing the magician tells their audience that the tricks are techniques of deception, it is permitted (see Betzel Hachachma 4:13).

In conclusion, provided that the audience understand that there is no real magic involved, it is permitted to provide such entertainment.

Mezuza on Each Doorpost

Question: We have doors between our lounge and dining room, and I am unsure which side to affix the mezuza to. Can I affix one to each side?

Answer: The Tur (OC 34:1) and the Shulchan Aruch (OC 34:2) write that one who wears ‘Rashi tefillin’ and ‘Rabbeinu Tam tefillin’ should wear them together. Unlike wearing tefillin with five parshiyos, doing so does not pose an issue of bal tosif. One should have in mind that only one pair are kosher tefillin, while the other pair are ‘no more than straps.’ The Magen Avraham (34:2) notes that this only applies as only one set is considered to be kosher. One wearing two sets of the same tefillin, however, would certainly be transgressing bal tosif.

R' Yaakov Ettlinger (Binyan Tzion 99) compares placing two mezuzos on opposite doorposts to wearing two pairs of tefillin simultaneously. As only one doorpost can be the correct place for a mezuza, placing one on the other doorpost is akin to wearing the ‘wrong tefillin’. Likewise, R’ Yaakov Emden (Sheilas Yaavetz 1:70) writes that when there is a safek which side to affix the mezuza to, one should affix one to each side. However, the Maharam Schick (YD 287) disagrees, arguing that as both mezuzos are kosher, this is not the same as wearing two different pairs of tefillin.

R’ Ovadia Yosef (Yabia Omer OC 6:2) brings both opinions though does not offer a clear psak. Nonetheless, R’ Yitzchak Yaakov Weiss (Minchas Yitzchak 1:9) sides with the Maharam Schick. He quotes R’ Avraham Dovid Wahrman (Daas Kedoshim 286:25) who notes that it is unheard of to place two mezuzos on one doorway (see Chelkas Yaakov YD 162). Likewise, R’ Shmuel Wosner (Shevet Halevi 2:152) writes that one must not affix two mezuzos, though writes that when one cannot ascertain which is the main room, one can simply choose which side to affix it to.

Nonetheless, R' Moshe Feinstein (Igros Moshe YD 1:176) dismisses this, writing that if there is no door on the doorway and one cannot ascertain which is the main room, the doorway may be exempt from a mezuza. Likewise, he rejects the option of affixing two mezuzos.

In conclusion, one must not affix two mezuzos to one doorway. Rather, one should consult with a Rav as to the correct place to affix it.

Mezuza on Back Door

Question: Our patio door leads onto our back garden and can only be opened from the inside. Which side should we affix the mezuza to?

Answer: The Gemara (Yuma 11b) teaches that one must affix the mezuza to the right-hand side of the house as one enters. The Shulchan Aruch (YD 289:2) writes that if one puts up the mezuza on the wrong side then they have not fulfilled the mitzva.

The Beis Yosef (YD 289:10) and the Taz (YD 289:4) quote the Maharil (94) who writes that if a door opens onto a courtyard that in turn opens onto the street, one places the mezuza on the right side of the doorway into which the door swings (heker tzir).

Nonetheless, the Chelkas Yaakov (YD 161) quotes the Levush who writes that we place the mezuza on the right side of the door going into the house, regardless of which way the door opens. R’ Meir Posner (Beis Meir YD 289:3) explains that as the garden itself is not obligated to have a mezuza, one must attach it onto the entrance to the house rather than on the entrance to the garden. Likewise, the Chazon Ish (YD 168:5) and R’ Moshe Feinstein (Igros Moshe YD 1:181) write that one places the mezuza on the right-hand side entrance to the house.

There is a machlokes, however, as to which side of the door the mezuza goes on when such a door opens out onto an enclosed balcony or garden. The Chazon Ish (YD 168:5) writes that any outside door is still considered to be an entrance to the house. As gardens and small balconies are not obligated with a mezuza, one must always place it on the outside going into the house.

However, R’ Chaim Elazar Spira (Minchas Elazar 2:40), R’ Moshe Feinstein, R’ Yitzchok Yaakov Weiss (Minchas Yitzchak 1:8) and R’ Ovadia Yosef (Yechave Daas 4:51) write that as the balcony or garden is only accessible from the house, the mezuza must be placed on the right side from the inside.

In conclusion, if the garden can only be accessed from the house, the mezuza should be placed on the right side from the inside. If the garden can also be accessed from the street, then the mezuza should be placed on the right side going into the house from the outside. This applies equally to patio doors, regardless of where they can be opened from.