Yoma

All the gates that were there1 had no mezuzah, with the exception of the gate of Nicanor,2 within which the cell of the counsellors was situated . Apparently this teaching is in agreement with the Rabbis3 and not with R. Judah. For, if it were to be R. Judah's opinion [surely] he holds that [the mezuzah at the cell] itself is only a rabbinical enactment, shall we enact a preventive measure4 to guard another preventive measure?5 — You might even say it is in accord with R. Judah. [They are not two separate enactments, rather] the whole is but one measure.6 Our Rabbis taught: And upon thy gates:7 alike upon the gates of houses, upon the gates of courts, upon the gates of provinces, upon the gates of cities rests the dutiful obligation8 to the Omnipresent, as it is said, ‘Upon the doorposts of thy house and upon thy gates’. Said Abaye to R. Safra: Why did the Rabbis not affix a mezuzah on the city gateways of Mahoza?9 — He answered: They serve only as supports for the Fort of Turrets [of that city].10 But the Fort of Turrets itself should have a mezuzah, for it contains a residence-compartment for the keeper of the prison! For it has been taught: A synagogue, which contains a dwelling-place for the synagogue attendant11 must have a mezuzah! Rather, said Abaye, it12 is due to a fear of danger.13 For it has been taught: The mezuzah of an individual's [house] should be examined14 twice every seven years, and of public buildings twice every fifty years. It happened to an Artaban15 who was examining mezuzoth in the upper market of Sepphoris16 that a quaestor found him and took from him a thousand zuz.17 But R. Eleazar said: Messengers engaged in a mizwah do not come to harm? — Where danger is to be expected, it is different, for it is written: And Samuel said: How can I go? If Saul hear it, he will kill me. And the Lord said: Take a heifer with thee, and say: I am come to sacrifice unto the Lord.18 R. Kahana recited before Rab Judah: The straw-magazine, the stable, the wood-shed, and the store-house are exempt from the mezuzah, because the women make use of them.19 What does ‘they make use [of them]’ mean? — They bathe [therein].20 Rab Judah said to him: The reason for the exemption is that they bathe [therein], but [had they been restricted to their] ordinary use, these places are liable to a mezuzah. But has it not been taught that an ox-stable is exempt from a mezuzah? Rather we must say that ‘they make use [of them]’ means they adorn themselves therein and this is what it teaches: Although the women adorn themselves therein, they are exempt from mezuzah.21 Said R. Kahana to him: But are the [places] wherein women adorn themselves exempt [from a mezuzah]? Surely it has been taught: An ox-stable is exempt from mezuzah, and [places] where women adorn themselves are liable to a mezuzah — What then remains now for you to say [is that] the case of [dwellings] wherein women adorn themselves is being disputed by Tannaim,22 and so on my view too23 concerning these places [when limited to their] ordinary use, there is a dispute of Tannaim — For it has been taught: ‘Thy house’24 means ‘a house appointed for thee’, thus excluding the straw-magazine, the ox-stable, the wood-shed, and the store-house which are exempt from the mezuzah. Some however declare them liable [to have a mezuzah]. In truth, they said, the privy, the tannery, the bathhouse, the house for ritual immersion are exempt from a mezuzah. Now R. Kahana explains [this teaching] according to his view, and Rab Judah explains it according to his view. ‘R. Kahana explains it according to his view’ thus: ‘Thy house’ means ‘the house appointed for thee’, thus excluding a straw-magazine, ox-stable, woodshed and store-house which are exempt from a mezuzah. Some however declare them liable. In truth, they said, the privy, the tannery, the bath-house, the house for ritual immersion and the rooms which the women make use of to adorn themselves are exempt from the mezuzah. But if this is so, it is the same as merhaz? — We are informed about public and about private bath-houses. For the thought may have occurred that only public bath-houses are exempt because they are full of uncleanness, but private bathhouses, where there is less thereof, are liable to a mezuzah, therefore he lets us know [that even private bath-houses are exempt]. ‘Rab Judah explains it in accord with his view’: This is how it is taught: ‘Thy house’ means ‘a house appointed for thee’, that excludes the straw-magazine, ox-stable, wood-shed, and store-house as exempt from mezuzah, even though women adorn themselves [therein].25 Some consider houses wherein the women adorn themselves obliged to have a mezuzah. But [when restricted to their] ordinary use, all agree that they are exempt. In truth they said: The privy, the tannery, the private or public bathhouse, even though the women adorn themselves therein, are exempt from mezuzah, because they contain a great deal of uncleanness. But would, according to Rab Judah, all agree that [these places when restricted to their] ordinary use are exempt? Surely it has been taught: ‘In your gates’,26 that implies alike the gates of houses, of courts, of provinces, of cities, cattle-sheds, hen-roosts, shed for straw, store-house for wine, store-house for oil — they all are liable to a mezuzah — One might assume this includes also the mezuzah from time to time one may find such an unpleasant quaestor as the Artaban did. them. The Baraitha, in his view, means that although they make use of them, since, however, it is only for the purpose of adorning themselves and not as permanent dwellings, these places are exempt. Tosaf. s.v. ;t]