Menachot

he wrote them on that side of duksustus nearest to the flesh.1 Alternatively I can say that the ruling, ‘If one did otherwise in either case2 [it is invalid]’, is dependent upon Tannaim. For it was taught: If one did otherwise in either case,2 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!3 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:4 Tefillin and mezuzoth may be written from memory5 and need not be written on ruled lines. The halachah6 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.7 Rab Judah said in the name of Samuel, If one wrote it8 like a letter,9 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. 10 Rab Judah also said in the name of Samuel, If one hung it on a stick,11 it is invalid. Why? Because it must be upon thy gates.12 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 danger13 and it is no fulfilment of the precept. The household of King Monobaz used to do so when staying at a hostel,14 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.15 Is not this obvious? Does not the Divine Law say, And upon thy gates?16 — I might have thought that, since Raba stated that the [proper performance of the] precept is to fix it 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. serve for the mezuzah. ground. Had it, however, been on the bed, he would not have objected to anyone sitting on the same bed. (Rashi). 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. within. door-post.