Shalom

[muman613]

Regarding 'Amulets'... Im not sure if you are familiar with the command to place Muzzuzot on the door of the house. The Mezzuzah is believed to provide protection for the home. The Torah commands a Jew to place a muzzuzah on the doorpost of every door in a Jewish home.

Some people consider the mezzuzah to be an amulet and place them on chains which are worn around the neck. Some also hang them in the car....

Of course the Sages were consulted whether this was permissible or was forbidden.

Here is the Halacha according to www.dailyhalacha.com :


http://www.dailyhalacha.com/m/halacha.aspx?id=630

Mezuzah- Is It Permissible To Wear A Mezuzah or Put A Mezuzah In A Car

Is it permissible to put a Mezuzah on a chain and wear it? Some people want to wear a Mezuzah for protection like an amulet, or to protect from Ayin Hara (evil eye.) Is this permissible?

Chacham Ovadia Yoseph asks this question in Halichot Olam, Helek 8, page 216, and Rav Moshe Feinstein also asked this question in Igrot Moshe, Y"D, Helek Bet, Siman 141. They both came out saying that it is permissible to put a Mezuzah on a chain and wear it. Of course it should be contained within a case. Again, they rule it is permissible.

The question was also asked if you can put a Mezuzah in your car. There are some people who put a Mezuzah hanging from the mirror in their car. According to the Halacha, it is NOT proper to hang a Mezuzah in a car. However, it is permissible and OK if you want to put a Mezuzah on a dashboard laying flat. There is a difference between hanging a Mezuzah on your body and hanging one on a car mirror or something like that. The Gemara talks about the sin of hanging Tefllin, Chas VeShalom, on a wall. Hanging Tefilin on a body would be different though as the practice of a King was accepted when he used to walk around with a Sefer Torah on his arm like an amulet. So wearing a Mezuzah for protection is permissible but hanging a Mezuzah in the car is not permissible. Chacham Ovadia Yoseph is lenient though on putting a Mezuzah in a car as long as you put it flat on the dash board, or glove compartment, but not dangling from the mirror.

http://www.dailyhalacha.com/HalachaClips/630.mp3

[muman613]

I have already answered these claims.  Kabbala does not come from the Tanach any more than the messiahship of Yushke or the advent of Muhammad come from the Tanach.  It is read into the Tanach by taking verses out of context.  I showed from the context how these verses that kabbalists claim are referring to reincarnation are actually talking about repentance.

In your mind... I listen to the Rabbis and sages of the generation before a Noachide.

Dan, do you consider yourself a Chacham already? How long have you studied the Jewish sources?

You know nothing, and attempt to act like you do know... I just hope that an impressionable Jew is not fooled into believing you know what you are talking about.

[muman613]

Dan,

As an expert on the Jewish understanding of Tanakh... Would you kindly tell us where in the Torah the laws concerning forbidden work is? I would like to test your understanding of Halacha...

[muman613]

Do you mean where it forbids doing work itself (malacha) or where the 39 categories of work are individually forbidden?

Yes, where in the Tanakh does it discuss the Melachot? How do we know there are 39 categories of forbidden labor?

[muman613]

Yes, the law comes from the proximity of the command to abstain from work on the Sabbath and the description of the work required to build the Mishkan.

My point of asking you this is because often the Rabbis of the Talmud, where the actual 39 Melachot are enumerated in the Talmud {Mesechet Shabbos 49b}, used a technique known as Talmudic Exegesis which derived the actual prohibitions from the text of the Chumash, specifically from Parashat Vayakhel.

This is explained from the site torahtots.com @  http://www.torahtots.com/torah/39melachot.htm

Melacha (plural "melachot").

1. Melacha refers to the 39 categories of activity that are forbidden on Shabbat. Melacha, is not "work." At least not the English definition of the word "work." You may not carry a needle out into the street on Shabbat, yet you may drag a heavy sofa across the room. So what Melacha is forbidden on Shabbat?

The 39 categories of activity that are forbidden on Shabbat, are all labors that have something in common - they are creative activities that exercise control over one's environment.

Specifically, the Talmud derives these 39 categories from the fact that the Torah juxtaposes the commandment to cease work on Shabbat in Shmot Parshat Vayakheil, with its detailed instructions on how to build the Mishkan*, and the preparation of its components, as described in Shmot / Exodus 31 and 35.
*[Mishkan - Tabernacle; the portable, temporary version of the Holy Temple that the Jews carried throughout the forty years in the desert into Eretz Yisroel (the land of Israel), until they built the Beit HaMikdash]

This is to teach us, explains the Talmud (Shabbat 49b), which activities constitute melacha: any creative act that was part of the mishkan's construction represents a category of work forbidden on Shabbat. These categories are forbidden by the Torah.

So my overall point is thus. Just because something is not explicitly spelled out in the Chumash, or even in the Tanach, doesn't mean that there are things which can be learned from the placement of certain words and phrases in proximity to others. As a matter of fact several Halachot are determined using this method.

A brief mention of several 'commandments' of the Torah which are not expressly spelled out in the Torah and are clearly explained in the Talmud include the commandments of TzitTzits, Mezzuzahs, Tefillin, and Shabbat rituals.

[muman613]

Here this article from Aish.com discusses the technique I referred to called Rabbinic/Talmudic Exegesis...

http://www.aish.com/sp/ph/Why_You_Dont_Understand_the_Bible.html

In fact, later Bible scholars such as Robert Alter and R. N. Whybray held that the text was more a unified whole than not. Alter in particular expressed remorse that these earlier critics did not take the classical Jewish approach more seriously. Why? Because to the Talmudic scholar, the Torah's repetitions, multiple Divine names, textual divergences and variations of language and style contain a wealth of information. To treat them as mere editorial mishaps is nothing less than tragic. It stands to reason that the Jewish sages of antiquity and the subsequent elucidators, with their assumption of Divine authorship (and thus a unified text), deep familiarity with the material and hundreds of years of crowd-sourced scholarship under their belts, were in the best position to interpret and comprehend these documents.

The text of the Torah is coded in multiple ways. Those with a trained eye intuitively sense in these passages an invitation to delve deeper. An extra or missing word or variant spelling, for example, act both as a marker and specialized tool to reveal information. For instance, through their numerical values, a variant spelling for the only round object that is mentioned twice in the Book of Kings is used to derive Pi. There are tens of thousands of these units of information. Each one is sourced in the Five Books of Moses or the later writings and the process of extracting them is known as the Oral Law. There are 13 rules that govern this exegesis and without them (and the classical commentaries) the book is exceedingly opaque.

Additionally, without the oral tradition to explain them, what are we to make of commandments such as "slaughter the animal in the way that I have shown you" with no hint as to how that is to be done? What does it mean to "guard the Sabbath and keep it holy?" There are penalties for not doing it right but no description as to how to do it. How exactly are parents supposed to be "honored," and in a practical sense what constitutes "loving one's fellow as oneself?"

[muman613]

But in the case of melachot it is very logical because the text clearly associates melachot with creative works.  The context supports this method that the Sages used.  Furthermore, these forbidden melachot were recognized as binding by the Sanhedrin, which was the official high authority on Jewish law which the Torah itself tells Jews to obey.  This has no connection to later developments such as kabbala which extrapolates itself back onto the Tanach in ways that don't make sense in the context of the passage, and the Zohar was never recognized as binding by an official Sanhedrin.  The fact that authentic Torah principles aren't always laid out explicitly in the Tanach is not an excuse to paint things into it that aren't there.

The fact is that Kabbalah and the Zohar are recognized by most Jews as authentic Judaism. This includes great sages and those who establish Halacha. I don't quite understand why you are on some crusade against authentic Jewish belief. I assume it is because you are a neophyte.

Study more and learn. I don't want to argue with you about this. If you would like to tell me exactly what it is you don't 'like' about Kabbalah and what you think it says which is against the Torah? I just don't understand where you are coming from. Again it has to be that you don't really know what you are talking about.

[Zelhar]

Dan, when you suggest preposterous things like the "vatican plant" conspiracy theory, it only makes you a promoter of a fantasy fraud, which is per your own testimony the sort of things you want to weed out.

HaRambam didn't suggested made up fantasies to rule out kabbalah so take an example from him.

[muman613]

The fact that something is recognized by most Jews doesn't mean it's authentic Judaism.  The determining factor that makes something binding on all Jews is the Sanhedrin recognizing it.  As in the days of Elijah, the majority of people were going after evil but only Elijah and his immediate followers did not bow to Baal.  As Rabbi Kahane said, in every generation there are always a few who understand--always understand, even if you are among the few.  The Zohar, as modern rabbis are pointing out more and more (such as Rabbi Qafih and Rabbi Bar-Hayim), is a forgery.  It was forged by Moshe De Leon who apparently could not sell it if it had his own name on it.

Dan,

Kabbalah consists of more than just Zohar. And it is very impossible, and improbable, that just the publication of the Zohar would change the view of Judaism. The Rabbis had been learning and teaching Kabbalah for long before the publication of the Zohar and this is why it was accepted.

You are entitled to your opinion but I don't think your view will succeed. The Jewish faith has lived because of the enlightenment which is contained in the secrets of the Torah.

I am certainly aware of the theories about the sources for Zohar and while there may be issues concerning it, the basic stories of Zohar are consistent with the Kabbalah.

[muman613]

I'm not promoting it unless I say it is true.  This I don't know whether it is true or not but I've already weeded out Isaac Luria regardless of whether he's a Vatican plant or not based on other principles.

Oh yes, you 'weeded out' Isaac Luria.... Lol!

[Zelhar]

Rabbi Luria was a talmid chacham and he was respected by rabbis who rejected his theory. It's one thing to reject a theory, and another thing to reject the person and conduct in character assassination.

[Tag-MehirTzedek]

Regarding 'Amulets'... Im not sure if you are familiar with the command to place Muzzuzot on the door of the house. The Mezzuzah is believed to provide protection for the home. The Torah commands a Jew to place a muzzuzah on the doorpost of every door in a Jewish home.

 WRONG! This is precisly the point and the dangers of such thinking.

 I suggest anyone interested to read this  "Mezuzah: Protective Amulet or Religious Symbol? "

 http://www.mesora.org/mezuza-gordon.pdf

[muman613]

WRONG! This is precisly the point and the dangers of such thinking.

 I suggest anyone interested to read this  "Mezuzah: Protective Amulet or Religious Symbol? "

 http://www.mesora.org/mezuza-gordon.pdf

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.


http://www.beingjewish.com/mitzvos/mezuzah.html

The Talmud says that a proper Mezuzah offers protection of the home. A king once gave a Rabbi a diamond as a present, so the Rabbi gave the king a Mezuzah as a present. the king did not know what it was, and got insulted. The Rabbi explained, I will have to hire guards to protect my home because of the the gift you gave me, but the gift I gave you will protect your home!

Keeping the Commandments of the Torah always brings blessings, and the Talmud says that keeping the Commandment of Mezuzah brings long life and is a protection for the home. Of course, the holier a home is kept, the more the protection. Therefore we should always be careful of what we bring into our homes. When we are prepared to carry something into our home, whether it be food to eat, or food for thought (books, magazines, etc.), we should stop and consider, whether or not it will shame the Mezuzah to have that carried past it into the home. If we do that, and protect our homes from spiritual invasion, we can be assured that our homes will always be protected from physical invasion.

Here is a good explanation of the sources for the belief that Mezuzah protects the home. These sources do not include Kabbalistic sources... Although the site does explain the Kabbalistic reasons also...

http://www.chabad.org/library/article_cdo/aid/310889/jewish/The-Protective-Power-of-Mezuzah.htm

The Protective Power of Mezuzah

By Alexander Poltorak

The L-rd is thy keeper; the L‑rd is thy shade upon thy right hand

Psalms CXXI, 5

In the Bible

The word “mezuzah” appears for the first time in the Bible in the account of the Exodus from Egypt. Before the last plague smiting the Egyptian firstborn, the Almighty forewarned the Jewish people to mark their doorposts with the blood of the sacrificial lamb so that the forces of destruction would pass over their houses. The Torah says:

And they shall take of the blood and they shall put it on the two mezuzoth (doorposts) and on the lintel... For the Lord will pass through to smite the Egyptians, and when He seeth the blood upon the lintel, and on the two doorposts, the Lord will pass over the door, and He will not allow the destroyer to come in unto your houses to smite [you]. (Exodus 12:7, 23)

This is why the Holiday of the Exodus is called Passover. The Mechilta 1 (as well as the Zohar) states that these verses are the source of the concept of mezuzah:

Now consider: The blood of the Passover sacrifice was but of little weight, for it was required but once, not for all generations, and by night only, not by day; yet He would ‘not allow the destroyer... to strike you.’ How much more will He not permit the destroyer into the house which bears a mezuzah, which is of greater weight, seeing that the Divine Name is repeated there ten times, it is there by day and night, and it is a law for all generations.

We see in this biblical account and the above commentary the direct relationship between the mitzvah of mezuzah and Divine protection. A mezuzah affixed to the doorpost as commanded by G-d at Sinai still has the power to “not allow the destroyer to come into your houses to smite you”. Indeed, immediately after the commandment of mezuzah, the Torah continues

... so that your days may be multiplied, and the days of your children... (Deuteronomy XI, 21)

This verse is the biblical source of the firm belief in the power of the mezuzah to protect from harm and to prolong one’s life.

Furthermore, the Torah lays down the law that:

a man that hath built a new house and hath not dedicated it, let him go and return to his house lest he die in battle... (Deuteronomy (XX, 5).

The Torah fears for the life of a soldier who has not yet affixed a mezuzah to his house and is thus deprived of its protection.

The Bible also alludes to the protective power of mezuzah in yet another place:

It is written, “And the waters were a wall to them on their right hand and on their left.” (Exodus XIV, 29). The mezuzah forms a wall to Israel’s right, and the tefillin to their left.

It further states:

The Eternal is your guardian; the Eternal is your shade upon the right hand. (Psalms 121:5).

In the Talmud

The mezuzah helps us remember that the true owner of our house is the Master of the Universe, and we, along with our families and belongings, are merely guests in His world. Thus, it is written:

If a man affixes a mezuzah, did I not give him the house?

As a host par excellence, He stands outside the house and guards His guests and their belongings.

Let us turn again to the Talmudic narrative about the Parthian King Ardavan and Yehudah HaNasi (see The Knowledge of G-d [2nd paragraph]). As the narrative continues, the King’s daughter later fell ill (in the words of the Talmud she was possessed by a demon). The court’s physicians failed to relieve her condition. Ardavan, remembering the words of the Jewish sage, ordered that the mezuzah be affixed to the doorpost of the princess’s room, whereupon she was immediately cured.

This and the following talmudic aggadah (narrative) serve as evidence that the belief in the protective powers of mezuzah is not a superstition or an invention of medieval kabbalists, as some critics would have us believe, but is deeply rooted in the Talmudic and Rabbinical Judaism.

A well-known story from the Talmud involves a famous ger (proselyte, convert), Onkelos2 the son of Kalonymos, a nephew of the Roman Emperor Titus:

When Titus, outraged by the conversion of his nephew to Judaism, sent his advisors to try to persuade him to return to the Roman religion, Onkelos was so convincing in his argument that all of the Emperor’s envoys became proselytes themselves. Caesar then sent legionnaires to arrest Onkelos and instructed them not to engage in any conversation with his nephew. When the legionnaires escorted Onkelos out of his home, he smiled and placed his hand on the mezuzah. Observing the bewildered soldiers, Onkelos explained that a mortal king has servants standing outside his house on guard. The King of Kings, however, is Himself guarding His servants outside their homes. As King David sang in his Psalms: “G‑d shall guard thy going out and thy coming in from now and forevermore.” (Psalms CXXI, 8). These words made such a profound impression on the legionnaires that they too converted to Judaism.

The Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, points out the instant effect the mezuzah had on the Roman soldiers. The Rebbe explains that this quality is unique to mezuzah. It is said that tefillin have the power to induce fear in an enemy, but only the mezuzah can affect the soldiers of an evil empire instantaneously to become converts to Judaism – the antithesis of evil. This ability to have a profound and immediate effect on people is unique to mezuzah.

Another profound testimony to the protective power of the mezuzah is found in the Talmudic discussion of the laws pertaining to an Idol-Worshipping city, Ir HaNidachath. Torah law enjoins the Sanhedrin, the Supreme Court, to condemn such a town, with all its inhabitants and their belongings to total annihilation:

...Thou shalt surely smite the inhabitants of that city with the edge of the sword, destroying it utterly, and all that is therein... (Deuteronomy XIII, 16)3

However, the Sages of the Talmud teach:

No city containing even a single mezuzah can be condemned.

One mezuzah can save the entire idolatrous city from destruction!

An interesting illustration of the mezuzah’s power to protect one’s life is found in the Talmudic discussion wherein a rabbi asks if women are obligated by the mitzvah of mezuzah, and another rabbi answers with a rhetorical question:

Men have to live; do not women have to live as well?!

In the Law and Classical Rabbinical Writings

The Biblical notion of the protective powers of the mezuzah is reiterated in the Mishnah and elaborated on in the Talmud. It is further strengthened and elevated to Jewish law, Halakhah, in the Shulchan Arukh 4:

He who is careful and particular in the observance of mezuzah – his days and the days of his children will be lengthened.

Furthermore, the Code of Jewish Law rules that the mezuzah, aside from its reward of longevity for oneself and one’s children stated in the Bible, has the effect of guarding the house and its inhabitants from any harm. The Beth Yosef 5 calls this an open miracle.

Rabbeinu Bachya writes:

To impart in our hearts the principle that Divine protection pervades Israel at all times, day and night, the Torah has commanded us to place the mezuzah at the entrance of our homes. We will thus be cognizant of this principle of Divine protection whenever we enter a home, and we will be mindful that this protection is constantly with us. Even at night, His protection surrounds our house and protects us while we sleep.

He writes further:

G-d is called “The Guardian of Israel,” as it is said, “Behold, He that guards Israel neither slumbers nor sleeps.” (Psalms 121:4). Since G‑d is supreme above all and rules over the six ends [of the universe, i.e., above, below, east, west, north, and south], the psalmist mentioned the expression ‘guarding’ six times in that psalm.6

Ibn Ezra writes:

In time of trouble, G‑d saves those who serve Him out of fear. However, G‑d protects those who serve Him out of love, from encountering trouble.

Mezuzah, a sign of eternal love between Israel and the Creator, therefore prevents any trouble from entering a Jewish home.

The Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, explains that, unlike other mitzvoth, such as honoring one’s parents, for which the Torah promises longevity, the protection afforded by the mezuzah is not a reward for the mitzvah but rather an immediate and essential result of its observance, as the Sages teach us that:

The very purpose of mezuzah is the protection of the house and its inhabitants.
.
.
.

[muman613]

Here is a good discussion of the protective power of the mezuzah...

http://www.shortvort.com/eikev/10767-the-protection-of-the-mitzvah-of-mezuzah

About the mitzvah of mezuzah, which is found in this week's Torah portion, Eikev, the Talmud relates that Rabbi Yehuda Hanasi once sent a mezuzah as a gift to Artaban, king of Persia, explaining that the small scroll would protect him from harm.
At first glance, Rabbi Yehuda Hanasi's gesture seems odd. The commandment to affix a mezuzah upon one's doorposts was given only to the Jewish nation. A non-Jewish king, therefore, would not be fulfilling a religious precept by possessing a mezuzah. As such, he would also be ineligible for any reward resulting from the performance of a mitzvah. Why then did Rabbi Yehuda Hanasi promise the gentile king that the mezuzah would guard and protect him?

A similar question may also be asked about the common practice, dating back to the time of the Mishnah, of inserting a mezuzah scroll into one's walking stick, also done for the sake of the protection it afforded. A walking stick is certainly not included in the commandment of mezuzah. If there is no commandment, there is certainly no reward. How, then, did the mezuzah afford protection?

A distinction must be made between the reward a person receives for performing a mitzvah and the intrinsic attribute of the mitzvah itself. When a person obeys G-d's command by fulfilling a mitzvah, the reward he earns is a separate and distinct entity, additional to the essential nature of the mitzvah. For example, the Torah states that the reward for the mitzvah of mezuzah is long life: "That your days be increased and the days of your children."

[muman613]

http://www.star-k.org/kashrus/kk-mitzvos-mezuzah.htm

Our feeling of security should come from the recognition that we have a protector in heaven, rather than relying entirely on some mechanical device, devised by man. The Ribbono Shel Olam watches over our homes if we do His will. The mezuzah attached to our doorpost is our protection. It is a direct link to the "Central System". Certain letters are inscribed on the outside of this mezuzah scroll which say, among other things, that through this mezuzah scroll the house is protected. However, the house is only protected if the mezuzah "system" is intact; if it is made according to the specifications under which it is intended to work. One frayed letter may invalidate the whole protection system, in which case, the mezuzah is completely useless. One has not performed the mitzvah which he or she thought they were fulfilling at the time the mezuzah scroll was attached to the doorpost and thereafter, and the blessing that we say when affixing the mezuzah was recited in vain.

http://dafyomi.co.il/yoma/insites/yo-dt-011.htm

1) THE "MITZVAH" TO PLACE A MEZUZAH ON CITY GATES
QUESTION: The Gemara says that the word "bi'She'arecha" (Devarim 6:9) teaches that a Mezuzah must be placed even on the gates of provinces (Medinos) and cities (Ayaros). The Beraisa, when it mentions that such gates require a Mezuzah, says, "Yesh ba'Hem Chovas Mitzvah la'Makom" -- "they have the obligation of the Mitzvah for the Omnipresent."

The Beraisa's expression is unusually elaborate. Why does the Beraisa not say simply that these gates are "obligated to have a Mezuzah" ("Chayavin b'Mezuzah")?

ANSWER: The SI'ACH YITZCHAK answers that the Gemara teaches that the Mezuzah arouses Divine protection for Jewish homes and their inhabitants (Avodah Zarah 11a). Similarly, the Gemara later (11b) says that fulfillment of the Mitzvah of Mezuzah brings long life. (Tosfos in Menachos (44a) writes that for this reason even a rented home requires a Mezuzah; see Insights to Yoma 11:4.)

Since the Mezuzah affords Divine protection, one might have thought that a Mezuzah is necessary on the door of one's residence but not on the gates of the city. Since one's home is already protected because of the Mezuzah affixed to its door, there is no need to affix a Mezuzah to the gates of the city. The Beraisa therefore teaches that while it is true that the city gates do not need a Mezuzah for the sake of protection, they still need a Mezuzah because of Hashem's Mitzvah -- "Chovas Mitzvah la'Makom."

[muman613]

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


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

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.

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

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

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.

[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]

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.

 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]

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,


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.

[muman613]

  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.

The protection of the mezuzah comes because it increases the awareness of Hashem in the world. Do you wear TzitTzits? Do you know why you wear them? It is so that we can see them, and remember all the 613 commandments of the Torah.

You give examples of people blaming the mezuzah. This has nothing to do with whether or not there is protection from harm because of keeping the commandments of Mezuzah. I have posted several good pieces which explains how the protection from evil occurs because of the mezuzah. People kiss the mezuzah upon entering and leaving the home, and thus through this ritual act remember that this home is protected.

And I do believe that the Talmud and Mishnah suggest that there is protection on Jewish homes by the Mezuzah.

[Tag-MehirTzedek]

The protection of the mezuzah comes because it increases the awareness of Hashem in the world. Do you wear TzitTzits? Do you know why you wear them? It is so that we can see them, and remember all the 613 commandments of the Torah.

People kiss the mezuzah upon entering and leaving the home, and thus through this ritual act remember that this home is protected.

 You just flipped what I said and are now saying the same thing (well partly).
 - Again we kiss the Mezuza not to remember that the home is protected, but to remember G-D, His commandments and that the home should be a place of G-D and fit for G-D's "Presence" soo to speak to dwell within the house.
 Also are you telling me that their aren't homes which have Mezuzoth that don't have fires? Or have robberies? I had my home robbed before and our Mezuzot are kosher. (I just brought my house as an example soo perhaps you can't then say that perhaps their Mezuzot were not kosher, but their are plenty of Jewish homes that had this as well). If this is a protection then what happened? Did the powers you ascribe to the Mezuza go on strike at the time or something?
 Another similar thing is by Channukah with the candles. Some people (and thank g-D some are speaking out about this) said and say that don't worry, your doing a Mitzwah nothing bad can happen. BUT bad things DID happen and its not G-D to blame for this but human carelessness. Their were fires and unfortunatly people including children have died because of such attitudes.

[muman613]

 You just flipped what I said and are now saying the same thing (well partly).
 - Again we kiss the Mezuza not to remember that the home is protected, but to remember G-D, His commandments and that the home should be a place of G-D and fit for G-D's "Presence" soo to speak to dwell within the house.
 Also are you telling me that their aren't homes which have Mezuzoth that don't have fires? Or have robberies? I had my home robbed before and our Mezuzot are kosher. (I just brought my house as an example soo perhaps you can't then say that perhaps their Mezuzot were not kosher, but their are plenty of Jewish homes that had this as well). If this is a protection then what happened? Did the powers you ascribe to the Mezuza go on strike at the time or something?
 Another similar thing is by Channukah with the candles. Some people (and thank g-D some are speaking out about this) said and say that don't worry, your doing a Mitzwah nothing bad can happen. BUT bad things DID happen and its not G-D to blame for this but human carelessness. Their were fires and unfortunatly people including children have died because of such attitudes.

No, I have brought several sources which touched on the way that the protection is provided. I will not requote them but look at the sections I quoted and see that the point is fulfilling the commandment, and doing so in a way which we can relate to by seeing or feeling {as in touching and kissing the mezuzah, or seeing the fringes of the tzittzits}.

And certainly doing foolish things will cause catstrophe, no mezuzah will prevent fires or other things. But basically keeping the mitzvot in this way does have protective attributes.


Here is a link with stories about how the Mezuzah acted to protect Jews:
http://www.campsci.com/mezuzah/mzpart1.htm

And one more explanation of Mezuzah :

http://www.campsci.com/mezuzah/#tohgm

BUT FIRST A SHORT INTRODUCTION

Let's take a look into the Mechilta in Parshas Bo on the posuk : v'lo yuvo.. , and I translate (briefly):  If the blood that was put on one's doorpost in Egypt had the power to keep the mashchis out of the house, how much more so is the power of the Mezuzah which has the name of Hashem mentioned ten times.

Clearly, the Mechilta states that a Mezuzah carries with it the power of protection against outside invaders.

Now let's take a look into the Gemarah Mesechta Menachos 33:

"It is a mitzvah to put the Mezuzah within a tefach (4 inches) of the street so that the entirety of the house will be watched..(The entire house is protected from dangers - Rashi.)

"Said Rabbi Hanina: Come see, the ways of the Holy One, Blessed Be He, are not the way of man. The way of man is that the king sits inside while his servants protect him on the outside; but the ways of Hashem are not thu; His servants sit inside while He guards them outside, as it is written: `G-d is your Protector, G-d is the Savior of your right arm, G-d will watch your comings and goings from now and forevermore".

Here, again, we clearly see that a Mezuzah has the great power of protection.

Here's another amazing Gemarah in Mesechta Shabbos 32:

"For the sin of not honoring the Mezuzah, a man's son and daughters die when they are young, as it is written, `And you shall write them for Mezuzos upon your house.' And afterwards it is written `So that your days may be lengthened" etc.

From here we see that negligence in the mitzvah of Mezuzah can be the cause for terrible catastrophes chas v'sholom. On the other hand, one who is very careful in this mitzvah is assured of a long life, as it says lima'an yirbu yimaychem...

The Yerushalmi in Mesechta Pe'ah (Perek 1) tells an interesting story: Artvon (who was the king of Persia) sent R' Yehuda HaNasi a most expensive stone with the request that he send him back something of equal value. Whereby, R' Yehuda HaNasi wrote a Mezuzah and sent it to him in return. When Artvon received the Mezuzah he was perplexed, and said, "I sent you something of great value, and you send me a cheap piece of parchment in return." R' Yehuda HaNasi answered, "You sent me something for which I will have to hire a watchman to protect it, whereby I sent you something that will offer you protection."

[Tag-MehirTzedek]

And certainly doing foolish things will cause catstrophe, no mezuzah will prevent fires or other things. But basically keeping the mitzvot in this way does have protective attributes.


Here is a link with stories about how the Mezuzah acted to protect Jews:
http://www.campsci.com/mezuzah/mzpart1.htm

 You are saying contradictory things.
 And I briefed that site here is one story

One night, the father went to his Rebbe and poured out his heart. It was filled with fear and worry. The Rebbe advised him to have his Mezuzos checked at once. The very next day he took off all his Mezuzos and brought them to an expert sofer. This is the Mezuzah that was on his little Yossi's door.
Yossi's father immediately ran to buy a good Mezuzah and put it on the door. Imagine his great joy, when two days later his son began to talk. Just a coincidence, you say?

 Perhaps not a coincidence, but something entirely made up?

 Or this one HIS HOUSE WAS ROBBED TWICE

When Mr. L.W.'s house was robbed for the second time he decided to have his Mezuzos checked. The Mezuza he had affixed to his front door appears below. A quick glance at it and you will see at once why it offered no protection.


When I told this story to Rabbi David Shiinborsky, an expert sofer himself, he was quick to tell me that the very same thing happened to him. His story goes as follows:

"When I rented my second-floor office on 13th Avenue and 48th St. I had a robbery the very first Shabbos, I immediately put in an alarm system, gates on the windows and, of course - being a sofer -I also checked the Mezuzos but found nothing wrong. The previous owners told me that they had also had a series of robberies at the store. Unfortunately, the next week my office was broken into again, and this time the thieves even broke the alarm box. I then realized that in my haste to check the Mezuzos I had forgotten to check the very outside door. Sure enough, when I now checked that one I found it was posul. I replaced it at once. Boruch Hashem, more than a year has passed, and we've had no more break-ins." Here is the Mezuzah.



- Will you tell me that houses get robbed because the Mezuzot are passul? Even if this story did happen what about the houses that have kosher Mezuzot and get robbed? Perhaps statistically you can get such stories to take place, but you can't ignore reality. And by the way this is a type of stuff that can pass to children and those who think that way. These are not proofs rooted in reality or Chazal.

[muman613]

I feel the protection of the mezuzah and other ritual items I am involved with {Tefillin & TzitTzits}. I have no reason to disbelieve the Talmud concerning this protection. Im sorry if your house was broken into despite the mezuzah, in my own experience my house has been protected since I affixed the mezuzah. Before I did so I was robbed once, but it has been over 10 years since, and I believe it is due to my observance of the miztzvot.