Menachos 33 - NBTD
00:00 - Good Morning
00:11 - 32B
01:05 - 33A
17:46 - 33B
28:28 - Have a Wonderful Day!
Quiz - Kahoot.MDYdaf.com
Summary
- A שיעור on דף ל״ג עמוד א׳–ב׳ presents multiple הלכות of מזוזה placement and validity, including that the מזוזה belongs בתוך חללו של פתח and not on the outer face, that writing it on two *dafim* invalidates it even if it could fit into two *sifim*, and that ambiguous doorways follow *heker tzir* to determine the right side. The narrative moves through cases of slanted versus upright placement tied to the dispute of Rashi and Rabbeinu Tam and the practice of compromise, applies the rules to בית מדרש and private entrances based on *ha-ragil*, sets the primary vertical and horizontal placement guidelines including the upper third and the *tefach* nearest *reshut ha-rabim*, and explains the protective symbolism of mezuzah with the pasuk “ה' שמרך ה' צלך על יד ימינך.” It then defines when recessed placement becomes פסול, clarifies corner-doorway measurements that can require one or two mezuzot, applies *ta’aseh v’lo min ha-asui* to pre-cut frames, and concludes with exemptions and obligations for irregular openings and semi-open structures such as *achsadra* and *beit sha’ar*, including the case of *bei arzaki* requiring two mezuzot.
- Good morning רבותי. לעילוי נשמת סימי בת ראסל וצבי בן מרדכי.
- Amar Rav Yehuda amar Shmuel rules that it is a mitzvah to place the mezuzah בתוך חללו של פתח rather than on the outside surface. The *hava amina* uses Rava’s rule of placing it within a *tefach* of *reshut ha-rabim* to suggest putting it on the face closest to the street, but the conclusion is that it must be placed within the doorpost space and not on the outer face.
- Amar Rav Yehuda amar Shmuel states that if the mezuzah is written on two *dafim* it is פסולה. A challenge from a case of writing on two *dafim* and placing it into two *sifim* is resolved by saying the פסול is the writing being ראויה לשני סיפים, meaning the form of writing itself disqualifies even if placed in one case.
- Amar Rav Yehuda amar Shmuel says that for mezuzah placement one follows *heker tzir*. The explanation identifies *heker tzir* with *afkit’a* and the practical meaning is the swing direction of the door and where it opens to, illustrated by a doorway between two rooms such as בין בי גברי לבי נשי, where the door opening into one side establishes how the mezuzah is placed on the right for the direction of entry determined by that hinge-indication.
- A story describes the ריש גלותא building a house and asking Rav Nachman to affix mezuzot, and Rav Nachman instructs תלי דשא ברישא, requiring doors to be installed before affixing. The order matters for proper קביעה and ברכה.
- Rav rules that if one makes it like a *mingar* it is פסולה, with *nagar* described as a door bolt and the פסול tied to laying it fully sideways. A report that the mezuzot in Rav’s house were *k’mingar* leads to a distinction between *sikhta* and *stoyra*, with *stoyra* described as a bent-knee form and interpreted as placement באלכסון. Tosafot presents that *stoyra* being כשרה means neither fully lying nor fully upright, and it connects the slanted compromise to the dispute where Rashi holds upright and Rabbeinu Tam holds horizontal, while noting that common mezuzot are generally done either like Rabbeinu Tam or like the *kuntres*.
- Tosafot cites Rabbeinu Tam’s ראיה from practice: כשהספר תורה עומד על הבימה הכל עומדים, וכששליח ציבור מושיבה הכל יושבים. The presentation links this to why Ashkenazim read with the Torah inclined and claims a parallel to the mezuzah compromise, while noting that Sephardim and Teimanim keep the mezuzah upright and that the *Gra* follows Rashi with upright placement, including the note that Rav Elazar Kapach says Teimanim go straight up and that יש על מי לסמוך.
- The account states that at the entrance Rabbi used to enter the בית מדרש there was no mezuzah, while Rav Huna’s entrance did have one. The resolution cites Rav Yehuda amar Rav: במזוזה הלך אחר הרגיל, asserting that when others regularly use the door it requires a mezuzah, and Rabbi’s private door did not because it was not used regularly by others. The narration derives the חידוש that a בית מדרש can require a mezuzah and that obligation can depend on how commonly a particular entrance is used.
- Rav Zeira amar Rav Matna amar Shmuel says the mitzvah is to place it בתחלת שליש העליון. Rav Huna says one raises it a *tefach* from the ground and distances it a *tefach* from the lintel, and a baraita presents Rabbi Yehuda that the entire doorway is valid as long as it is not too close to floor or ceiling, while Rabbi Yosei derives from קשרתם וכתבתם that it should be high like tefillin and thus near the top. The Gemara explains Shmuel as aligned with Rabbi Yosei by interpreting תחלת שליש העליון as a limit שלא להרחיקה, permitting lowering only until the beginning of the upper third.
- Rava says it is a mitzvah to place it בטפח הסמוך לרשות הרבים. The reason is given by the Rabbanan as כדי שיפגע במזוזה מיד, and by Rav Chanina miSura as כי היכי דתנטריה for protection. Rav Chanina teaches the contrast between a human king guarded from outside while inside, and Hashem guarding His servants from outside while they are inside, supported by the pasuk ה' שמרך ה' צלך על יד ימינך, and this is linked to the אונקלוס narrative that uses mezuzah as the sign of divine guarding.
- Rav Yosef son of Rava in the name of Rava rules that if one recesses it a *tefach* into the wall it is פסולה. A baraita about placing it in *petzin* or covering it with a *melben* teaches that if the covering has a *tefach* thickness one needs another mezuzah, and the Gemara limits the case to פתח שאחורי הדלת and treats the end of the baraita as פירושא קתני explaining the beginning. The explanation includes a corner configuration with two openings, where a central beam wider than a *tefach* creates two doorways requiring two mezuzot and if narrower than a *tefach* it is considered one.
- A case describes making a *melben* of reeds and cutting a tube to insert the mezuzah, and Rav Acha son of Rava distinguishes between cutting and placing after the frame is set versus cutting and placing before erection. The narrative frames this as *ta’aseh v’lo min ha-asui*, comparing it to invalid shortcuts in *tzitzit* and *sukkah*, and it states that preparing the mezuzah placement in a pre-made doorframe before installation is invalid under this principle.
- Rava rules that הני פתחי שמאי are exempt from mezuzah, with an amoraic dispute whether the exemption is due to lacking a תקרה or lacking a שקופת. Rabba bar Sheila amar Rav Chisda says an *achsadra* is exempt because it lacks *petzimim*, and the Gemara concludes that even if it has posts they can be for חיזוק תקרה and still be exempt. Abaye reports seeing Rava’s *achsadra* with posts and no mezuzah based on that reasoning.
- A baraita obligates בית שער, *achsadra*, and מרפסת in mezuzah, and the Gemara answers with the case of אכסדרה דבי רב, distinguishing a form that is effectively a room from an open southern-style structure with insufficient walls. Rav Acha amar Rav Yehuda states בי ארזקי חייב בשתי מזוזות, and Rav Pappa Sava explains that it is a בית שער הפתוח לחצר with houses open to the gatehouse, creating obligation on both sides.
Previous Page
Next Page
Daf Images are property of Vagshal and may not be reproduced.
Suggestions