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muman613:
Three more on this topic, then Im off to work...


http://www.shemayisrael.co.il/orgs/stam/guide2n.htm


--- Quote ---1. So precious is the Mitzvah of Mezuzah that the Torah distinguishes it from other Mitzvos in promising "Your days and the days of your children will be prolonged" (Deuteronomy 11:21). · For this very reason women, like men, are obligated in this Mitzvah. As the Talmud states, "Do only men require life? Do women not require life?" (Kiddushin 34a). . It is a Mitzvah that brings divine protection to the home (Tur Yoreh De'ah 285). The Talmud, Midrash, Zohar and codes are replete with references stressing the protection afforded by the Mitzvah of Mezuzah.
--- End quote ---


Here the article explains that the Mezuzah itself is not what provides the protection, but by observing the commandment so that it brings protection.


--- Quote ---http://ohr.edu/yhiy/article.php/4006

If someone rents a home it is his obligation to put mezuzot on his doorposts and not the obligation of the landlord.

Rashi cites as the source for this the gemara in Mesechta Menachot (34a) which interprets the word beitcha (your home) in the passage about mezuzah as biyatcha (your entry). This indicates that the one who enters and exits the home – the tenant – is responsible for affixing mezuzot.

The popular concept that the reason for the mezuzah is protection for residents of the home has a source in the story of the convert Onkeles (Mesechta Avodah Zarah 11a). When the Roman emperor sent troops to fetch him he succeeded in convincing them to convert as well by pointing out that in contrast to a mortal king whose servants stand outside his palace to protect him, the mezuzah represents G-d posted in the doorway to protect the Jews inside.

Although fulfillment of the mitzvah of mezuzah provides protection, as does the fulfillment of any mitzvah, it is wrong to assume that this is the basic reason for this mitzvah. Rambam (Laws of Tefillin 5:4) sharply criticizes those who view the mezuzah as some sort of protective amulet rather than a "great mitzvah reinforcing our belief in the Oneness of G-d, our love for Him and our service to Him."

Bava Metzia 101b
--- End quote ---



--- Quote ---http://www.torahtots.com/parsha/devarim/vaetcha3.htm

Q. What is the meaning of the word Mezuza?

A. "Mezuza" means "door post" for the Mezuza is placed on the doorpost. In olden days, an awl or other tool was used to gouge out a trough in the doorpost of the entryway to one's house. The scroll was inserted into the gouged-out space and plastered over. Today, it is customary to encase the Mezuza scroll in a decorative case.

In addition, the Hebrew word "Mezuzot," found in this Parsha, is written: mem, zayen, zayen, vav, tav. If we rearrange the letters we can spell the two words, "zaz mavet" which means "pushing away death."

Thus, a kosher Mezuza acts as protection even to the extent of saving from death! In Tehillim (Psalms) Dovid Hamelech (King David) says, "Hashem shall protect your exit and your entry from now and forever." Our Sages say that this applies to the Mezuza. It acts as a shield and protects people, not only when they are inside the home but also when they go out.

In time, the letters on a Mezuza may fade or crack, which renders the Mezuza not kosher. Thus, it must be checked at least twice in seven years.
--- End quote ---

edu:
Rambam complains against those who relate  to the Mezuza as an amulet instead of getting the spiritual ideas connected to the mezuza, (unity of G-d, love and service of G-d) see Mishna Torah, Hilchot Tefillin Mezuza and Sefer Torah 5:7

But even Rambam allows (Hilchot Shabbat 19:14) for people to go out on Shabbat with an Amulet   that was made by an expert with a proven record of healing 3 people or made by an expert, who is known to have cured 3 people with his amulet.

If you really want to continue the argument, Dan, maybe you can contend, that the Amulet worked just as a placebo. Halacha does recognize, that making someone more confident that he will be cured, increases the likelihood of a healthy outcome.
However, at the very least you will have to concede, that even Rambam holds that not all amulets are bad.

If someone can provide some additional evidence, regarding Rambam's attitude towards amulets, namely, do they help beyond placebo value, I would be interested in looking at it.

Tag-MehirTzedek:

--- Quote from: muman613 on May 16, 2012, 12:30:33 PM ---
Tag,

The vast majority of Sages, including the sages of the Talmud, disagree with your opinion.

The protective power of a muzuzah is well known. There are great stories about how Mezuzahs have protected Jewish homes. I am beginning to suspect that your real problem is not with Kabbalah but with the Talmud.

--- End quote ---

 Utter non-sense. what I posted is a link to an essay. The contents come straight from the writings of the sages including the Talmudh. Now your accusing me of being against the Talmudh? Why? Just because I disagree with you?
  I went quickly by your posts here and from what I have seen non bring substantial proof. Where are the page numbers and quotes from the Talmudh? I have seen this before for example the first one took a story from the Talmudh and then used it as a presumtion that the author had. It is not "proof" at all.
 
 What well known "protective power" are you talking about? We do Mitzwoth because G-D commanded them. Things like the Mezuza is a Mitzwah and the purpose is to remind us of G-D and the words it contains their in (as in the Shema). And NOT as some lucky charm as presented by some in these last generations. If your putting up a Mezuzza presumably for it "protecting your home" and not for the it being a Mitzwah and something to remind one of G-D's presence then its more of you serving yourself instead of serving G-D properly. Besides that I would understand that perhaps some Rabbis (who know the truth) would and o keep silent since at least let the ignorants think this way at first, at least they will fulfill the Mitzwah (albeit not with correct intentions) and then maybe come to the correct intentions and ways.

Tag-MehirTzedek:
  I'll give one example that this type of thinking produces. Their are people who for example have problems at home. Shalom Bayit issues. Instead of working on themselves as the Torah and the sages say to do they almost blame it on the Mezuzoth. Anything but them. Their are people who actually believe that checking the Mezuzot where they can possibly be not kosher (with an error) is the cause of their problems at home. The Torah says otherwise. No, not having a non-kosher Mezuzah wont cause marriage problems, BUT having a temper, or not being kind to your spouse probably will.
  By the way this is also similar to what I heard someone once say- that the terrorism in Israel is caused because of "a lack of modesty". of-course we are against women dressing improperly, BUT each thing, Mitzwah or Avera has its own affects. Their is absolutly no connection. Its the irrationality of some to make such rediculous claims thats actually stopping the creation and upholding of a true Torah based, safe and prosperous Jewish society. Rav Kahane ZTL HYD did say why their was and is terrorism- its simple- we have Arab Nazis in the land who wish for our destruction. The Torah says to drive them out of the land. Thats the real, rational connection as is seen.  BUT NOooo, for some this can't be the reason. It is too simple. They would rather be told that its the immodest lady on the street which is the cause of their problems. Or the Mezuza anyone but themselves.

muman613:

--- Quote from: Tag-MahirTzedek on May 16, 2012, 02:34:37 PM --- Utter non-sense. what I posted is a link to an essay. The contents come straight from the writings of the sages including the Talmudh. Now your accusing me of being against the Talmudh? Why? Just because I disagree with you?
  I went quickly by your posts here and from what I have seen non bring substantial proof. Where are the page numbers and quotes from the Talmudh? I have seen this before for example the first one took a story from the Talmudh and then used it as a presumtion that the author had. It is not "proof" at all.
 
 What well known "protective power" are you talking about? We do Mitzwoth because G-D commanded them. Things like the Mezuza is a Mitzwah and the purpose is to remind us of G-D and the words it contains their in (as in the Shema). And NOT as some lucky charm as presented by some in these last generations. If your putting up a Mezuzza presumably for it "protecting your home" and not for the it being a Mitzwah and something to remind one of G-D's presence then its more of you serving yourself instead of serving G-D properly. Besides that I would understand that perhaps some Rabbis (who know the truth) would and o keep silent since at least let the ignorants think this way at first, at least they will fulfill the Mitzwah (albeit not with correct intentions) and then maybe come to the correct intentions and ways.

--- End quote ---

Tag,


All the quotes in that Chabad article on the protective power of the Mezuzah have footnotes...

Here are the footnotes to the article:

FOOTNOTES
1.   Mechilta is a halachic Midrash on Exodus – collection of exegetical interpretations, verse by verse, of the laws found in the text of Exodus. Mechilta de-Rabbi Ishmael, attributed to the Tanna R. Ishmael, was compiled in Eretz Israel, c. IV century C.E. Mechilta de-Rabbi Shimon ben Yochai was compiled by the school of the Tanna Rabbi Shimon ben Yochai in Eretz Israel in the gaonic period, c. V century C.E.
2.   Onkelos was the author of the famous translation of the Torah into the Aramaic language that is included in most standard editions of the Torah.
3.   There is a discussion in the Talmud (Sanhedrin 71a) whether such a verdict has ever been issued (as was the opinion of Rabbi Jonathan), or it is a purely theoretical concept meant to deter such an occurrence (as taught by Rabbi Eliezer).
4.   Shulchan Aruch – “the Prepared Table”, the Code of law written by Joseph Caro (1488-1575) which is a synopsis, concise and without sources, of the author’s Beth Yosef, a commentary on the earlier halachic work Arbaah Turim of Jacob ben Asher (1269-1340). It is accepted as the Code of Law and the main reference source for halachic rulings in Jewish life.
5.   Beth Yosef, magnum opus on the development of Jewish Law, Halachah. Written by Rabbi Joseph Caro (1488-1575) over the 20-year period 1522-1542 and first published in a 1555 commentary on the Code Arbaah Turim of Rabbi Jacob ben Asher (1270-1340). Shulchan Aruch, a digest of Beth Yosef written by its author, became the Code of Jewish Law par excellence, accepted throughout the Jewish world.
6.   Psalm 121. Verse 3: He that guardeth thee will not slumber; Verse 4: He that guardeth Israel; Verse 5: The Eternal is thy guardian; Verse 7: The Eternal shall guard thee from all evil; He shall guard thy soul; Verse 8: The Eternal shall guard thy going out.
7.   Recanati, Menachem ben Benjamin (XIII) Italian kabbalist, author of Ta’amei ha-Mitzvoth, a mystical explanation on the Commandments. Also authored commentary on the Bible, Perush, Perush ha-Tefiloth and other works.
8.   The name Shad-dai, according to Rav Saadia Gaon, should be translated as the Almighty or the Omnipotent, as in the verse: “I appeared to Abraham, Isaac and Jacob as G‑d Almighty (E-l Shad-dai)” (Exodus 6:3). In the vernacular this name is pronounced as Shakkai.
9.   Mordekhai ben Hillel ha-Cohen (c. 1240 - 1298), German Rabbinic authority, author of famous Talmudic compendium Mordekhai.
10.   Rabbi Meir ben Baruch of Rothenburg, the Maharam (c. 1215 - 1293), famous German tosafist, rabbi, halachic authority and community leader. Author of commentaries to 18 tractates of Talmud, many halachic works and liturgical poetry.
11.   Rabbi Moses Cordovero, the Ramak (1522 - 1570), one of the leading Kabbalist of Safed, teacher of Rabbi Isaac Luria, the Ari-zal. In his principal books Pardes Rimonim and Elimah Rabbati, he systematized the pre-Lurianic Kabbalah. Also wrote commentaries on the books of Zohar, kabbalistic-ethical treatise Tomer Devorah and others.
12.   Rabbi Judah Loewe (Low, Liwa, Loeb) ben Betzalel (c. 1525-1609), the famous Maharal of Prague. Great scholar, Talmudic authority, mystic, chief rabbi of Prague, mathematician. A prolific writer, he authored many books, among them Tifereth Yisrael, Netzach Yisrael and Gevurath Hashem. Popularly known as the creator of the Golem, the android, an artificial man created by Kabbalistic divinations.
13.   Rabbi Ephraim Solomon ben Aharon Luntschitz (1550 – 1619) rabbi, preacher and biblical commentator, author of Keli Yakar, a popular homiletic commentary on Pentateuch.
14.   Saints
15.   Rabbi Eliezer b. Samuel of Metz (c. 1115 - c. 1198). Tosafist and Rabbinic authority, author of Sefer Yere’im, a halachic exposition of the 613 commandments, and commentaries on several tractates of Talmud.
16.   According to Jewish Law, “Halachah”, as it is defined in the Mishnah and Talmud and further delineated in the rabbinical responsa.
17.   Rabbi Isaac b. Solomon Ashkenazi Luria (the Ari-zal - the holy lion, G‑dly Rabbi Isaac, o.b.m.) (1534 - 1572), preeminent Kabbalist of Safed. He revealed a systematic teaching of Kabbalah explaining the Zohar in a coherent way. He also taught meditative Kabbalah (unifications and intentions in prayer) and practical Kabbalah (by way of the mystical communion with the souls of Tzadikim). He laid the foundation for the future development of Kabbalah and Chasidism.
18.   Rabbi Chayim b. Joseph Vital (1543 - 1620), a great Kabbalist, the main disciple of the Ari-zal, wrote Eitz Chayim (Tree of Life), the principal book of Lurianic Kabbalah, as well as most of the other books collectively called Kithvei haAri-zal (The Writing of the Ari-zal).
19.   Incidentally, this number, 911, is the sum of the 713 letters, 170 words and 22 lines in the mezuzah together with 6 letters of the Hebrew word mezuzoth, when spelled Mem, Zayin, Vav, Zayin, Vav, Tav as in Deut. XI, 20.

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