מנחות 32:2 — Soncino English Talmud

he wrote them on that side of duksustus nearest to the flesh. Alternatively I can say that the ruling, ‘If one did otherwise in either case [it is invalid]’, is dependent upon Tannaim. For it was taught: If one did otherwise in either case, it is invalid; R. Ahai declares it valid on the authority of R. Ahai b. R. Hanina (others say, On the authority of R. Jacob b. R. Hanina). Again, if it were permitted to bring down what is of a higher sanctity to a lower sanctity, [you say that] one would be allowed to make [a mezuzah out of tefillin]? But it must be written on ruled lines! For R. Minyomi b. Hilkiah said in the name of R. Hama b. Goria who said it in the name of Rab, A mezuzah that is not written on ruled lines is invalid. Moreover, R. Minyomi b. Hilkiah on his own authority said that [the rule for writing] the mezuzah on ruled lines is a law handed to Moses at Sinai! — Tannaim differ on this point, for it was taught: R. Jeremiah said in the name of our Master: Tefillin and mezuzoth may be written from memory and need not be written on ruled lines. The halachah is: Tefillin need not be written on ruled lines, the mezuzah must be written on ruled lines, and both may be written from memory. What is the reason? — They are well known by heart. R. Helbo said, I once saw R. Huna when he wished to sit down on a couch upon which lay a scroll of the Law, invert a vessel on the ground, place the scroll upon it, and then sit on the couch. For he was of the opinion that it was forbidden to sit on a couch upon which lay a scroll of the Law. This is at variance with the opinion of Rabbah b. Bar Hanah; for Rabbah b. Bar Hanah said in the name of R. Johanan, It is permitted to sit on a bed upon which lies a scroll of the Law. And if someone should whisper in your ear [seeking to contradict you] saying, It is related of R. Eleazar that once, while sitting on his bed, he remembered that a scroll of the Law lay on it, whereupon he slipped off and sat upon the ground, and it appeared as though he had been bitten by a serpent, [answer him that] there the scroll of the Law was actually lying upon the ground. Rab Judah said in the name of Samuel, If one wrote it like a letter, it is invalid. Why? — Because of the inference that is made by the expression ‘writing’, which is used here [in connection with the mezuzah] and also there in connection with the scroll. Rab Judah also said in the name of Samuel, If one hung it on a stick, it is invalid. Why? Because it must be upon thy gates. A Baraitha has also been taught to this effect: If one hung it on a stick, or attached it [to the wall] behind the door, it is a danger and it is no fulfilment of the precept. The household of King Monobaz used to do so when staying at a hostel, merely in remembrance of the mezuzah. Rab Judah further said in the name of Samuel, The precept is to fix it within the space of the door. Is not this obvious? Does not the Divine Law say, And upon thy gates? — I might have thought that, since Raba stated that the [proper performance of the] precept is to fix it^ᵃ^ᵇ^ᶜ^ᵈ^ᵉ^ᶠ^ᵍ^ʰ^ⁱ^ʲ^ᵏ^ˡ^ᵐ^ⁿ^ᵒ^ᵖ

^ᵃnote:And in either case it is invalid, for the Scriptural portions of the tefillin must be written only on the internal side of kelaf, i.e., the side nearest to the flesh, and any variation would render invalid. On the other hand the mezuzah may be written on any kind of parchment, kelaf or duksustus.
^ᵇnote:I.e., both as regards the tefillin and the mezuzah.
^ᶜnote:Whereas the Scriptural portions of the tefillin are not written on ruled lines, so that the portions of the tefillin cannot serve for the mezuzah.
^ᵈnote:Rabbi(?)
^ᵉnote:Lit., ‘not from the writing’; i.e., without a copy.
^ᶠnote:I.e., the law which was given to Moses at Sinai; so Rashi Meg. 18b.
^ᵍnote:And as an expression of his sorrow for the Scroll that was lying on the ground R. Eleazar also sat down on the ground. Had it, however, been on the bed, he would not have objected to anyone sitting on the same bed.
^ʰnote:Sc. the mezuzah. And so throughout this passage.
^ⁱnote:I.e., it was written without having ruled the lines beforehand and without special care as to the spelling of the words (Rashi).
^ʲnote:In connection with the mezuzah it is written (Deut. VI,9 ): And thou shalt write them, and in connection with the Book of the Law it is written (Ex. XVII, 14): Write this for a memorial in the book; as the latter must be written with accuracy as to spelling and upon ruled lines, so the mezuzah too must be written with accuracy and upon ruled lines. Rashi also suggests the inference from the writing of’ a divorce (lit., ‘a book of divorcement, v. Deut. XXIV, 1), which must also be written with accuracy; but see Tosaf. s.v. vc,f.
^ᵏnote:I.e., a stick was fastened to the door-post and the mezuzah was hung on the stick.
^ˡnote:Deut. VI, 9. It must be upon the actual door-post.
^ᵐnote:For one might easily knock against it (Tosaf.).
^ⁿnote:Since there is no obligation to affix mezuzoth to a temporary abode.
^ᵒnote:I.e., upon that side of the door-post which faces the door but not upon the side which faces the street or the house within.
^ᵖnote:Deut. VI, 9. It must be fixed on the side where the door shuts, which is on the inside of the framework of the door-post.