Menachos 32
Summary
- The text opens with the sponsorship לעילוי נשמת Mrs. Miriam Sarah בת יעקב משה Harnish and then presents a sequence of halachos about *mezuzah* and related *kedushas sefer Torah*. It reports Rav Chelbo’s observation of Rav Huna’s practices in rolling and writing a *mezuzah*, contrasts this with a *baraisa* about Rabbi Meir as transmitted by Rabbi Shimon ben Elazar, and clarifies which elements Rav rules like that *baraisa*. It establishes practical rulings about spacing, *parshiyos* being preferably *setumos* yet valid if *pesuchos*, the materials of *klaf* and *duchsustus* and where to write on each, and the requirement of *sirtut* for a *mezuzah* but not for *tefillin*. It also states conduct around sitting on a bed with a *sefer Torah* and gives rules for invalid placement of a *mezuzah*, including danger when it is hung or placed behind a door, while affirming the proper placement within the doorframe and in the section closest to the public domain.
- A sentence states that Rav Chelbo sees Rav Huna roll the *mezuzah* from *echad* toward *Shema*, from the left side toward the right side. A sentence states that Rav Huna writes the two *parshiyos* as *setumos*, with the second *parsha* beginning on the same line after a space rather than on a new line.
- A passage cites a *baraisa* in which Rabbi Shimon ben Elazar says that Rabbi Meir writes a *mezuzah* on *duchsustus* and writes it like a Torah column, tall and thin, with space above and below, and he makes the *parshiyos* *pesuchos*. A statement records Rabbi Meir’s reason as reported by Rabbi Shimon ben Elazar, that since *Shema* and *vehaya im shamoa* are not adjacent in the Torah, he writes them as adjacent and therefore as *pesuchos*. A statement brings Rav Chanan in the name of Rav that the halacha follows Rabbi Shimon ben Elazar, and the *Gemara* concludes that Rav’s ruling refers to the top and bottom spacing rather than the *pesuchos* format.
- A statement attributes to Rav Ashi bar Yaakov, and others to Rav Shmuel bar Yaakov, that the required space is like the *atmei de-sifrei*, the pin or clip used by scribes to keep the parchment from rolling closed.
- A passage has Abaye argue to Rav Yosef that Rav’s ruling must be only about spacing because Rav follows *minhag* and the current practice is to write the *parshiyos* as *setumos*. A passage supports Rav’s deference to *minhag* through Rav’s statement about listening to Eliyahu regarding *chalitzah* with a *na’al* but not overturning the established practice of using a *sandal*, and it presents a second version transmitted by Rav Yosef. A statement identifies the practical difference between the versions as whether a *na’al* is used *lechatchila* before any instruction from Eliyahu. A conclusion states that this confirms Rav’s agreement to the *baraisa* only regarding the margin spacing.
- A statement attributes to Rav Nachman bar Yitzchak that it is a *mitzvah* to make the *parshiyos* *setumos*, and if one makes them *pesuchos* it is valid. A statement explains Rabbi Shimon ben Elazar’s term *pesuchos* as meaning *af pesuchos*, that they may be *pesuchos* and not that they must be.
- A *baraisa* states that a worn *sefer Torah* or worn *tefillin* are not made into a *mezuzah* because one does not downgrade from higher *kedushah* to lower *kedushah*. A suggested inference says that if downgrading were permitted one could make a *mezuzah* from them, and a challenge arises because the *parshiyos* are *setumos* there and *pesuchos* here. A response states that the inference may refer only to completing a missing line rather than making an entire *mezuzah* from the worn item.
- A *baraisa* states as *halacha leMoshe miSinai* that *tefillin* are written on *klaf* and *mezuzah* on *duchsustus*, with *klaf* being the *makom basar* and *duchsustus* being the *makom se’ar*. A statement answers that this requirement is for *mitzvah* practice, allowing *bedieved* flexibility for conversion scenarios. A further *baraisa* says that if one changes it is *pasul*, and the *Gemara* answers that this disqualification is said regarding *tefillin*. A subsequent *baraisa* says changing in either is *pasul*, and the *Gemara* interprets both cases as referring to *tefillin*, one where it is written on *klaf makom se’ar* and one where it is written on *duchsustus makom basar*. An alternative explanation states that “changed in this or that” is a *machlokes tanna’im*, with one view declaring it *pasul* and Rav Acha validating in the name of Rav Achai bar Chanina, with another attribution to Rabbi Akiva or Rabbi Yaakov bar Chanina.
- A challenge states that making a *mezuzah* from *tefillin* is difficult because a *mezuzah* requires *sirtut*. A statement attributes to Rav Manyumi bar Chilkiyah in the name of Rav Chama bar Gurya in the name of Rav that any *mezuzah* without *sirtut* is *pasul*, and Rav Manyumi bar Chilkiyah also states that *sirtut* for *mezuzah* is *halacha leMoshe miSinai*. A response says the issue depends on a *machlokes tanna’im*, citing Rabbi Yirmiyah in the name of *Rabeinu* that *tefillin* and *mezuzah* may be written *shelo min ha’ksav* and do not require *sirtut*. A concluding halacha states that *tefillin* do not require *sirtut* and a *mezuzah* does require *sirtut*, and it states that both may be written *shelo min ha’ksav* because *migras grisin*.
- A statement reports Rav Chelbo’s observation that Rav Huna avoids sitting on a bed with a *sefer Torah* on it by turning over a jug, placing the *sefer Torah* on it, and then sitting on the bed. A conclusion says Rav Huna holds it is forbidden to sit on a bed that has a *sefer Torah* on it. A contrasting statement cites Rabbah bar bar Chanah in the name of Rabbi Yochanan that it is permitted to sit on a bed with a *sefer Torah* on it. A clarification about the story of Rabbi Elazar states that the *sefer Torah* there is on the ground, which explains why he reacts as if bitten by a snake and moves to the ground.
- A statement attributes to Rav Yehudah in the name of Shmuel that if one writes a *mezuzah* as an *igeres*, without *sirtut* and without being careful about *chaseiros veyeiseiros*, it is *pasul*. A reason states that this comes from a *gezeirah shavah* of *kesivah kesivah* from *sefer Torah*.
- A statement attributes to Rav Yehudah in the name of Shmuel that if one hangs the *mezuzah* on a *makel* it is *pesulah* because *u’vish’arecha* requires it to be in the gate. A *baraisa* states that if one hangs it on a stick or places it behind the door it is a *sakanah* and there is no *mitzvah*. A statement says the household of King Monbaz would do something like this on their inns as *zecher le-mezuzah*.
- A statement attributes to Rav Yehudah in the name of Shmuel that it is a *mitzvah* to place the *mezuzah* within the hollow of the doorway. A response explains that this is needed because one might think, based on Rava’s statement that it is a *mitzvah* to place it in the *pesach* closest to *reshus haRabim*, that placing it further outward even on the outer face of the frame is better, and the ruling teaches that it must remain within the doorframe while still being positioned toward the side nearest *reshus haRabim*.
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