DECEMBER 2, 2021 | The Jewish Home OCTOBER 29, 2015 | The Jewish Home
The Powerful Synergy of the Mezuzah and the Menorah
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BY RABBI DANIEL GLATSTEIN
The
Gemara discusses the optimal location for the placement of the Chanukah menorah. Rav Acha Brei D’Rava is of the opinion that the menorah should be lit on the right side of the doorway. Rav Shmuel M’Difti disagrees, stating that the menorah is to be placed on the left side of the doorway. The Gemara concludes with the ruling that the menorah should be lit on the left side, causing one to be surrounded by mitzvos as he traverses the doorway, with the mezuzah at his right and the menorah at his left. Aside from the beautiful idea of being surrounded by mitzvos on all sides, is there a deeper connection between these two mitzvos? Do mezuzah and menorah share a fundamental interrelation, leading the Gemara to partner them in creating a corridor of mitzvos? In general, we employ the rule ein osim mitzvos chavilos, chavilos; i.e., we do not bundle mitzvos together. This seems to be an exception, as the Gemara tells us to combine mezuzah and ner Chanukah. Why is this so? The pasuk in Shir HaShirim states, “How beautiful you are, and how pleasant, love in delights” (Shir HaShirim 7:7). To what does the pasuk refer? What is beautiful and pleasant, love of delights? Maseches Sofrim teaches us that this pasuk refers to the ritual of placing the mezuzah on the right side of the door and the menorah on the left. “How beautiful” refers to the mezuzah, and “how pleasant” is a reference to the menorah. Mezuzah and the Chanukah menorah are so closely related that when the pasuk in Shir HaShirim extolls the beauty of Klal Yisrael, it chooses the combination of the mitzvos of mezuzah and ner Chanukah as the manifestation of the beauty and pleasantness of Bnei Yisrael. How are mezuzah and menorah connected? What bond exists between the flames of Chanukah and the mezuzah that is placed on the doorpost?
Exceptional Care Required Although the Rambam discusses all the mitzvos of the Torah, there are only two areas in which he states that a person must be exceptionally careful in the performance of those mitzvos. A person must be extremely cautious, the Rambam writes, to perform the mitzvah of mezuzah properly. Mezuzah is an ongoing, constant obligation, and therefore one must be particularly vigilant in performing it. It is one of the few mitzvos that one can fulfill even while sleeping. Whenever one enters or exits a room, the mezuzah affords him an encounter with the Unity of Hashem, because the pasuk, “Shema Yisroel, Hashem Elokeinu, Hashem Echad, Hear, O Israel: Hashem is our G-d, Hashem, the One and Only,” is written on it. Seeing the mezuzah further motivates one to recall Hashem’s love for the Jewish people and will inspire him to make the best use of his time, avoiding pursuits that are worthless and empty. The Rambam employs a similar terminology when presenting the mitzvah to light the Chanukah menorah. The mitzvah of ner Chanukah is extremely precious, and one must be fastidious in its performance. The Rambam utilizes the same unique terminology, l’hizaher, to be cautious, for only these two mitzvos. Mezuzah is a mitzvah mi’d’Oraisa, while lighting the ner Chanukah is a mitzvah mi’d’Rabbanan. Yet, for some reason, the Rambam equates them and holds their practice in higher regard than he does the other mitzvos. Why? The Gemara links the mitzvah of ner Chanukah to the mitzvah of mezuzah as well. One who is careful about the performance of the mitzvah of ner Chanukah will be blessed with sons who are Torah scholars. Being particular in the correct performance of the mitzvah of mezuzah gives one the merit to have a pleasant home. Rav Alexander Ziskind of Horodna authored Ye-
