Corridor to a Bathroom

Question: We have just installed an en-suite bathroom, and there is a small corridor leading to it from the bedroom. Does this corridor require a mezuza?

Answer: The Gemara (Yoma 11a) teaches that a toilet room, bathhouse, tannery and mikve are exempt from mezuza.

The Ritva explains that it is undignified for a mezuza to be situated in a place where people stand unclothed. Rashi, however, explains that such a place is not appropriate for kavod Shamayim. The Shulchan Aruch (YD 286:4) follows Rashi’s reasoning, ruling that these places are exempt because they are not diras kavod, a respectable dwelling.

The Shach (YD 286:11) adds that even covering the mezuza does not help. The exemption is not merely because of the bizayon of the mezuza; the place itself is not included in the mitzva. Therefore, one should not affix a mezuza there (see Aruch Hashulchan YD 286:5).

R’ Shmuel Wosner (Shevet Halevi 7:171) extends this principle to a corridor leading to a bathroom. He distinguishes between a normal room which is occasionally used for an undignified purpose, and a bathroom which is intrinsically excluded from the mitzva of mezuza. In the former case, the room itself is a diras kavod and the problem is merely its particular use. In the latter, the bathroom itself is a type of dwelling which is exempt from mezuza. R’ Wosner therefore rules that a corridor whose purpose is to lead to a bathroom is also exempt, including the entrance into the corridor.

The Pischei Shearim (286:74) cites R’ Yitzchak Belsky in the name of R’ Moshe Feinstein that even if one washes one’s hands there before eating, the area remains exempt if its primary purpose is to serve the bathroom and there is another place available for washing before meals.

R’ Binyamin Zilber (Az Nidberu 5:50) similarly writes that even a beis sha’ar leading to an area used for unclean purposes is not an appropriate place for a mezuza. This remains the case even when the entranceway contains cupboards with cleaning equipment.

In conclusion, a corridor leading to a bathroom does not require a mezuza if its primary function is to serve the bathroom.

Comments

Post a Comment

Popular posts from this blog

Dipping Bread in Salt

Question: Are we supposed to dip our bread into salt every time we eat, or only challa on Shabbos? Answer: The Gemara (Berachos 40a) teaches that one should not say hamotzi before eating bread unless one has salt or other dips in front of them. Rambam (Berachos 7:3) writes that this applies unless one intends on eating dry, plain bread. Likewise, the Shulchan Aruch (OC 167:5) writes that if the bread was already flavoured or salted, there is no need to have salt at the table. Nonetheless, the Rema quotes the Beis Yosef who writes that our tables are compared to the mizbeach , and our eating to the korbanos . As such, we should always have salt on the table with bread, just as the korbanos were all salted. The Mishna Berura (167:30) explains that when one shares one’s bread with the poor, one’s ‘table’ atones for their sins in place of the korbanos (See Berachos 55a). The Magen Avraham (167:15) writes that even though our bread contains salt, there are kabbalistic reasons fo...
Read more

Beracha on Tzitzis

Question: Is it true that married men should not recite a beracha on tzitzis ? Answer: The Rema (OC 8:6) rules that one should recite the beracha ‘al mitzvas tzitzis’ prior to putting on a pair of tzitzis ( tallis katan ). The Mishna Berura (8:17) clarifies that this applies to a garment which one places over the head, as distinct from a tallis which is wrapped around the head ( atifa ) before being worn. The Shulchan Aruch (OC 8:13) states that if one dons one’s tallis shortly after putting on one’s tzitzis , a second beracha is not recited. Only where there is a significant hefsek between the two, such as walking to shul , should a second beracha be said (see Taz OC 8:11, Biur Hagra OC 8:25). Nevertheless, the Rema (Darkei Moshe OC 8:3), Mishna Berura (8:24), and Kaf Hachaim (OC 8:41) record that the prevailing minhag is for one who wears both tzitzis and a tallis to recite the beracha only when putting on the tallis , intending that it also include the tzitzis . ...
Read more

Right or Left-Handed Tefillin

Question: Our son is turning bar-mitzva in a few months. While he is generally right-handed, and writes English with his right hand, he writes Hebrew with his left hand. Which arm should he wear his tefillin on? Answer: The Gemara (Menachos 36b) teaches that one who is right-handed wears the tefillin shel yad on his left arm while one who is left-handed wears it on his right arm. The Shulchan Aruch (OC 27:6) cites a machlokes regarding one who writes with one hand, but performs most other activities with the other hand. The Rema notes that the accepted practice is to determine this by which hand is used for writing. The Magen Avraham (27:10) cites the Bach (OC 27:2), who argues writing is not the overriding factor when it conflicts with majority of actions or natural hand usage. Nonetheless, the Magen Avraham dismisses this, stressing that we follow the hand used for writing. R’ Ovadia Yosef (Yabia Omer OC 6:2:4) clarifies that there is no distinction between Hebrew and o...
Read more