ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Menachos 34
(a) The Mezuzah that Rav Huna requires in connection with the skylight
leading from the ground floor to the first floor - concerns the door that
opens to the enclosed staircase which leads up to the skylight.
(b) If their are two doors, he says, two Mezuzos are required. The second
door - opens to the top of the enclosed staircase, which leads down to the
(c) The one door prevents the upstairs residents from entering the
ground-floor without permission, whilst the other door prevents the ground
floor residents from doing the same upstairs.
(d) Rav Papa extrapolates from Rav Huna - that if a room has four doors -
all of them require a Mezuzah.
(a) We ask that in fact, this ruling is obvious, and we answer - that it
speaks when one of the doors is used regularly, whilst the others are not
(see Shitah Mekubetzes 3).
(b) This ruling differs from the case we learned earlier (in connection with
Rav Huna's Shul door), that an entrance that is rarely used is Bateil to one
that is used frequently - on the grounds that whereas one door can become
Bateil to another, three cannot.
(c) Alternatively, 'Halach Acher ha'Ragil comes to preclude - the Shul door
of Rebbi, which was a private doorway, but not a room that requires a number
of doors for the many people who use it (even if, after a time, the people
begin to use it less frequently, such as in our case).
(a) Ameimar - requires a corner door to have a Mezuzah.
(b) When Rav Ashi queried him about the fact that it only has one door-post,
he replied - that the adjacent wall serves as the second door-post.
(c) When Rav Papa (or Rav Mari) arrived in Shmuel's house, he found - that
it possessed only the left door-post.
(d) He dismissed the suggestion that Shmuel held like Rebbi Meir - who
requires a Mezuzah on a room with only one door-post.
(a) Rav Papa dismissed this suggestion - because even Rebbi Meir will agree
that if it the right-hand door-post that is missing, the house is Patur from
(b) The Beraisa learn from the Pasuk (in connection with Mezuzah)
"Beischa" - 'Derech Bi'ascha', implying the right side ...
(c) ... because when a person enters a house, he generally enters with his
right foot, as one usually begins walking with the right-foot.
(d) Rabah bar Ula learns this from the box that Yehoyada ha'Kohen fixed on
the right hand side of the Azarah as one entered, on the north wall in the
vicinity of the Mizbei'ach.
(a) Rebbi Meir in a Beraisa requires a Mezuzah on a room with only one
door-post. The Chachamim - exempt it.
1. The Rabbanan learn from the word Mezuzos (plural) that a door is only
Chayav Mezuzah if it has two door-posts.
(c) Rebbi Akiva there maintains that this is not necessary, because he
extrapolates from the Pasuk (in connection with the blood of the Korban
Pesach) "al ha'Mashkof ve'al Sh'tei he'Mezuzos" - that wherever the Torah
does not add a number, "Mezuzos" (even when it is written in the plural)
means one door-post.
2. According to Rebbi Yishmael in another Beraisa, Rebbi Meir learns from
the repetition of the word "Mezuzos" - that even one door-post is Chayav
(based on the principle 'Ein Ribuy Achar Ribuy Ela Lema'et').
(a) The Beraisa learns from the 'Gezeirah-Shavah' "u'Chesavtam" (by Mezuzah)
"Ve'chasav Lah" (by Get) - that a Mezuzah must be written (not directly on
the door-post, but) on a Sefer (i.e. a piece of parchment), and then affixed
to the door-post.
(b) Quoting another possible source for the 'Gezeirah-Shavah', we ask that
perhaps the Mezuzah must be written directly on the door-post. That source
is - "Ve'chasavta al ha'Avanim" (in connection with Har Gerizim and Har
(c) We opt to learn it from Get, and not from the stones - because the
latter were merely a Hora'as Sha'ah (a momentary ruling).
(d) And from the Pasuk "Va'yomer Lahem Baruch, mi'Piv Yikarei ... va'Ani
Kosev al ha'Seifer bi'Deyo" - we learn that both a Get and a Mezuzah must be
written with ink (as specified in Halachah).
(a) Rav Acha b'rei de'Rava asked Rav Ash how a 'Gezeirah-Shavah' can
possibly change the meaning of the words "al Mezuzos" (implying directly on
the door-post). He replied ...
1. ... based on the word "u'Chesavtam", followed by "al Mezuzos" - that
first it must be written with a proper script ('Kesivah Tamah'), and then
placed on the door-post.
(b) We ask on our Mishnah ( which rules that even one letter is Me'akev)
'P'shita' - to which Rav Yehudah Amar Rav initially replies - that the Tana
is referring to the Kutzo shel Yud.
2. ... when he asked him why we then need the 'Gezeirah-Shavah' - that
without it, we might have thought that one engraves the words on a stone (as
this too, is considered 'Kesivah Tamah') which one then affixes to the
(c) However it seems, that too is obvious. So we cite another statement of
Rav Yehudah Amar Rav, where he renders a letter Pasul - if it is not
surrounded by parchment (as we explained in our Mishnah) even though it is
(a) Rebbi Yishmael in a Beraisa learns the four Parshiyos of Tefilin from
the three times that the Torah writes "le'Totafos". Four and not six, in
spite of the fact that "le'Totafos" is plural - because two of them are
written without a 'Vav', implying the singular ('le'Totefes').
(b) Rebbi Akiva maintains that this is not necessary - because 'Tat' means
two in Kaspi and 'Pas', in African (see Shitah 1).
(c) Another Beraisa learns from the Pasuk "u'le'Zikaron Bein Einecha" - that
one writes the four Parshiyos on four pieces of K'laf (parchment), which one
places into four compartments made out of *one* piece of K'laf ...
(d) ... and not into four compartments made of *four* pieces of K'laf.
(a) According to Rebbi, if one writes all four Parshiyos on one piece of
K'laf - the Tefilin are nevertheless Kasher.
(b) And the space that Rebbi nevertheless requires in between the Parshiyos,
one achieves - by making three cuts into the top of the K'laf to form four
fingers (thereby separating the four Parshiyos), and then placing each
finger (i.e. each Parshah) into one of the four compartments.
(c) The Chachamim do not consider this necessary - though they do require
each Parshah at least to be bound with an independent thread.
(d) The Beraisa concludes 've'Im Ein Charitzan Nikar, Pesulos' - meaning
that if, from the outside, one cannot see that the Bayis comprises four
compartments, the Tefilin are Pasul.
(a) The Tefilin shel Yad are written - one piece of parchment.
(b) Rebbi Yehudah permits writing it on four pieces, on condition - that he
sews or glues them together before placing them inside the Bayis.
(c) And he learns this from the Pasuk "Ve'hayah Lecha le'Os al Yadcha" -
implying that the Tefilin shel Yad must be one sign (and not four) on the
inside (which is 'for you'), just as they are one sign on the outside (which
(d) Rebbi Yossi maintains - that this is not necessary.
(a) According to Rebbi Yossi - Rebbi Yehudah b'Rebbi concedes that someone
who has two pairs of Tefilin shel Rosh, but no Tefilin shel Yad - may
convert one of them into Tefilin shel Yad by merely covering the outside
with a piece of skin.
(b) By 'Rebbi Yehudah b'Rebbi', he meant - Rebbi Yehudah the Chacham.
(c) In spite of the fact that it is in this very point that they argue, Rava
explained Rebbi Yossi's statement to mean - that Rebbi Yehudah relented from
his original stance.
(a) Rav Chananyah in the name of Rav - permits converting Tefilin shel Yad
into shel Rosh, but not vice-versa ...
(b) ... because the Tefilin shel Rosh possess a higher level of Kedushah
than the shel Yad (and it is forbidden to downgrade Kedushah).
(c) This distinction is created by virtue of the fact - that the majority of
Hashem's Name 'Shakai' is to be found on the shel Rosh (the 'Shin' on the
Bayis, and the 'Daled' on the strap), whereas only the 'Yud' appears on the
(strap of) the shel Yad.
(d) To reconcile Rebbi Yossi's previous statement with that of Rav Chananyah
in the name of Rav, we establish it ...
1. ... by new Tefilin that have never been used, assuming that we hold
'Hazmanah La'av Milsa Hi' (in which case until the Tefilin have been worn,
they (the Batim) have no Kedushah.
2. ... when the owner stipulated at the outset that he would be permitted to
use the shel Rosh as the shel Yad, should this become necessary, according
to those who hold 'Hazmanah Milsa Hi'.
(a) The Beraisa requires 'Kadeish' and 'Ve'hayah ki Yevi'acha' to be on the
right side of the Tefilin, and 'Sh'ma' and 'Ve'hayah im Shamo'a' on the
left. Abaye reconciles this with the Beraisa, which says the opposite - by
establishing the former from the point of view of the reader; and the
latter, of that of the wearer.
(b) The significance of the statement 've'ha'Korei, Korei ke'Sidran' is -
that, seeing as 'Sh'ma' is on the inside, next to 'Ve'hayah ki Yevi'acha',
this follows the order in which they are written in the Torah (see Tosfos DH