Question: Should you kiss your mezuzah every time you pass it?
Short Answer: While the Rama only mentions touching the mezuzah, others add that you should either directly kiss the mezuzah with your mouth or kiss your finger after touching it. Others disagree with the kissing altogether.
Explanation:
I. Touching When Passing
The Maharil (cited in the Darkei Moshe, Y”D 285:2) writes that when you want to travel outside the city, you should place your hand on the mezuzah upon leaving your house and proclaim “tel atleh.” “Tel” is the same gematria as “kuzu,” the special word referring to Hashem, which is placed on the back of the mezuzah’s parchment according to many. Additionally, any time you leave your house, you should place your hand upon the mezuzah and say “Hashem should watch me....” The Maharil concludes by citing the source of this idea as the Gemara (Avodah Zarah 11a).
The Gemara (Avodah Zarah 11a) recounts the story of Onkeles the Ger who convinced other Roman guards, who were sent by the Roman general, to convert. In one instance, Onkeles placed his hand upon the mezuzah in front of them and explained that Hashem is the only king who protects his subjects by HIM staying on the outside while they are inside.
The Rama (Y”D 285:2) codifies this Maharil and extends it a bit, holding that whenever you exit or enter a house/room, you should place your hand on the mezuzah. The Vilna Gaon cites the Gemara in Avodah Zarah as the source for the Rama. Notably, the Rama, nor the Maharil, mention anything about kissing the mezuzah or your hand (after touching the mezuzah).
II. Don’t Touch!
R’ Akiva Eiger, zt”l (Shu”t 58) warns against touching the mezuzah when entering and leaving a room. Since it is forbidden to touch the parchment unnecessarily, similar to a sefer torah, the person risks violating this prohibition. This was especially true in those times, when some mezuzos were not placed in a container. R’ Akiva Eiger notes that there is no source in the Gemara to touch the mezuzah; it is only based on the Maharil. On the other hand, the prohibition of improperly touching kisvei kodesh is mentioned in the Gemara. Thus, it is better to refrain from ever touching the mezuzah.
What about the Gemara with Onkeles? The sefer Chut HaMeshulash (R’ Pfeffer, p.37) cites acharonim who explain that this story proves nothing halachic. Onkeles simply placed his hand on the mezuzah to elicit a response from the Roman visitors and to engage them in conversation. He was not performing any “mitzvah” by touching the mezuzah. In fact, the Aruch Hashulchan (Y”D 285:4) calls this Gemara a “ketzas mekor,” i.e., a “minor source,” for this halachah.
III. Further Anti-Touching Sources
The sefer Chut HaMeshulash (ibid) cites a few interesting sources with respect to touching the mezuzah.
First, the Leket Yosher writes that his Rebbe, the Terumas HaDeshen would only touch the mezuzah when he would leave his house on his way to leave the neighborhood. If he only left his house to travel locally, he would not touch the mezuzah.
Second, the Chazon Ish reportedly did not touch the mezuzah but would only stop and stare at it when he passed by. The Chut HaMeshulash cites R’ Chaim Kanievsky, however, who noted that the Chazon Ish only did not touch the mezuzah because he was old and weak and it was too difficult to raise his hand. This implies that he would touch the mezuzah when he was younger.
Third, the Chasam Sofer once refused to give smichah to an individual (who he anyway doubted his sincerity) because the individual did not touch the mezuzah upon passing it.
IV. What About Kissing?
The Chida (Birkei Yosef 285:2) cites the Arizal who used to touch the middle finger of his hand to the name of Hashem (“sha-kai”) on the outside of the mezuzah and then would kiss his finger. The Chut HaMeshulash cites others who explain that this is why the mezuzah should be encased with a glass container to protect the parchment but also so the name of Hashem is visible to touch and kiss.
The Chayei Adam (15:1) similarly writes that one should “kiss” the mezuzah (i.e. with his lips) upon passing through the doorway. It appears that this kissing is to show how fortunate we are to be surrounded by mitzvos, including tzitzis, t’filin, and mezuzah. He adds that you should take this opportunity “to make sure it is in the proper place.” The sefer Chut HaMeshulash cites the Birur Halachah who explains that this obviously cannot be referring to the placement of the mezuzah, as this does not require checking so frequently. Rather, it refers to checking “oneself” to make sure he is acting properly.
The Chut HaMeshulash further cites R’ Nachman Nosson Coronel, zt”l (d.1890) who writes that those who touch the mezuzah with their hands and then kiss their hands are ignoramuses. There is no kedushah on your hands. The Chut HaMeshulash, however, cites many others who strongly disagree with R’ Coronel, as this minhag was based on the Arizal. Further, maybe your hands do get some level of kedushah after touching the mezuzah or sefer torah.
V. No Kissing!
R’ Yosef Eliyahu Henkin, zt”l (Edus L’Yisroel, p.159) writes that he thinks that the correct way to perform the mitzah is the way certain sfardim fulfill it. They point their hands at the sefer torah and mezuzah and kiss their hands. This way is preferable, as it does not belittle the kedushah of the sefer torah or mezuzah by touching it. It also avoids diseases by sharing germs.
Kvius Mezuzah K’Hilchaso (p.202) cites two “gedolim” who were asked why they don’t kiss the mezuzah, and why many do not. They replied that they do not kiss it, nor do many others, but they do not know why.
Rabbi Ephraim Glatt, Esq. is the Associate Rabbi at the Young Israel of Kew Gardens Hills, and he is a Partner at McGrail & Bensinger LLP, specializing in commercial litigation. Questions? Comments? Email This email address is being protected from spambots. You need JavaScript enabled to view it..
