A MODIFIED MEZUZAH

QUESTION:

The congregation is planning a modification or “modernization” of the mezuzah to be sold in the congregational gift shop. The mezuzah will be modified as follows: It will be photographed, not written. The type will be that of the printed prayerbook, not of the Sefer Torah. And in addition to the usual text, the opening words of each of the Ten Commandments will be written into the mezuzah. This modified mezuzah, made up locally, will be sold in the gift shop and will be a source of income to the Temple. Is this a proper enterprise according to the spirit of tradition and of Reform? (Asked by Rabbi Stanley R. Bray, St. Petersburg Beach, Florida.)

ANSWER:

The question is rather complex since opposite attitudes are involved in the suggested plan. As for modifying the form of an old ritual, we in Reform Judaism are accustomed to do that. For example, we add Bat Mitzvah to Bar Mitzvah. We have the woman light the Sabbath lights in the synagogue and have made a formal ceremony of it. Change in itself is not objectionable but, on the other hand, there is a possible deception involved. The mezuzah properly must be written on parchment, exactly as a Sefer Torah is written. The same letters must be used as in the Torah and even the little spurs (tagin) on certain letters must be added. Unless the mezuzah is written on parchment exactly as a Sefer Torah is written, it is not a kosher mezuzah. A firm in New York had photographed mezuzot on parchment like paper and sold them as kosher mezuzot to unsuspecting people. This was denounced as a sin of deception according to the verse: “Put not a stumbling-block before the blind.” The deception, in other words, caused people to “stumble” into sin by affixing a non-kosher mezuzah on their doorpost. So, here, if this modified mezuzah is sold simply as a mezuzah, some people will be deceived and think they are fulfilling the traditional commandment when they affix it on their doorpost. If, then, these modifications are to be made, the gift shop must make it clear that these are not Orthodox of kosher mezuzot, and so those, therefore, who nevertheless would want to affix them on their doorposts, do so by their own choice.

With the above caution against deception, we can now consider whether from our liberal point of view it would be proper to make these particular additions as suggested by the enquirer, namely, to include in the mezuzah the opening word of each of the Ten Commandments. As to that, it has long been a folk practice in certain mystic circles to add names of angels to the mezuzah. Maimonides has written a powerful denunciation of these additions (Yad Hil. Mezuzah 5:4). He says that those who add the names of angels, etc., to the mezuzah are fools and they do not deserve a portion in the world to come, because, he said, the purpose of the mezuzah is the noble one of reminding us of the presence of the Eternal One God, and these fools are spoiling a commandment and converting it into an amulet.

It is worth noting that during the last war, many Jewish soldiers began to wear a mezuzah around their neck as a protective amulet, and the question arose whether the Chaplaincy Commission should provide these mezuzot. But because of the stern prohibition of Maimonides we hesitated to do so.

While from the Orthodox point of view it is forbidden to add anything to the text of the mezuzah, it may well be said that the additions suggested here, namely, the opening words of the Ten Commandments, certainly could not come under Maimonides’ stricture against superstition. If, therefore, some of those who purchase this modern mezuzah would want to wear it as a sort of an amulet, it would not come under the specific condemnation of Maimonides. There is certainly nothing superstitious in adding the words of the Ten Commandments.

Of course, it may be asked what is the use of the entire enterprise? The gift shop can raise money if it will sell only the traditional mezuzah in a variety of beautiful cases. But perhaps the justification of this enterprise might be that the modern, non-kosher mezuzah may be worn as an ornament which would not be proper if it were a kosher mezuzah.

In summary, therefore, we may say that it might be best if the gift shop sold both traditional (kosher) mezuzot and these modern mezuzot, and make it clear to each purchaser which mezuzah is being bought. If it is the modern mezuzah being bought, it may well be worn on a chain, or even if it is affixed on the doorpost, the purchaser must know that he is not thereby fulfilling the Orthodox halakhah.