From: israel@unixg.ubc.ca (Robert B. Israel)
Subject: Re: Not a Charm?
Organization: University of British Columbia, Vancouver, B.C., Canada
Date: Fri, 4 Sep 1992 08:53:12 GMT

In <israel.715556871@unixg.ubc.ca> israel@unixg.ubc.ca (Robert B. Israel) writes:

>In <199209031317.AA19276@das.wang.com> MASH@WEIZMANN.WEIZMANN.AC.IL (Michael Shimshoni) writes:

>>In: <P09gqB1w164w@cybernet.cse.fau.edu>
>>murray.bbs@cybernet.cse.fau.edu  brings:

>>>**********************************************************************
>>>
>>>       L'CHAIM              ISSUE  #   230  PART   1  OF   8
>>>**********************************************************************

>>Towards the end we read (I only bring that part of L'Chaim):

>>>   The mezuza is not a charm or amulet  and should not be considered as
>>>one.  Yet it does  offer protection. As  explained in the  Kabbala, the
>>>mezuza provides  G- d's  protection from  the time we  leave the  house
>>>until the time we return home.

>>I wonder  why this  function of the  mezuza does not  make it  what is
>>commonly called a  charm or amulet? Where is the  difference? Is it in
>>that one believes that it is a charm which invokes God?

>>Michael Shimshoni

>My shul's Rabbi devoted his Shabbat morning drasha a couple of weeks ago
>to the idea that the mezuza provides protection.  Now I know that the 
>Shulchan Arukh supports this point of view, but (as he often does)
>the Rabbi tried to enlist the Rambam as a supporter as well.  

>I looked up what the Rambam says in Mishneh Torah, and it's a very strong 
>denunciation of people who make the mezuza into an amulet by including 
>extraneous things (such as names of angels).  While he doesn't come right 
>out and say that it does NOT provide protection, his theory is that its 
>purpose is to remind us not to sin.

>When asked about this, the Rabbi asserted that the Rambam talks about mezuza 
>somewhere else too (he couldn't remember where), and does support the
>"protection" theory.

>Can anyone provide a reference to other comments of the Rambam on this subject?
>-- 
Some things my son pointed out to me:

1) In Hagahot Maimoniot (13th cent. CE), Hilchot Tefillin chapter
1, footnote 7:
  ... I heard in the name of R. Moshe Maimon that mezuza doesn't
  need to be made lishma ... and he says the reason of the mezuza
  is not because of its own obligation (chovat gufo) but it is to
  guard him from the spirits (mazikin).  But one can not rely on
  this because ... this reason did not come to the heart of R.
  Moshe, as you will find later on in chapter 5 halacha 4 how he
  writes concerning those who think that a mezuza is for the
  purpose of protection and for benefit in this world, that they are
  included in those who don't have a portion in the world to
  come...

In chapter 5 halacha 4, as I mentioned above, Maimonides is
talking about people who write names of angels in the mezuza.
One might think you're OK if you write a kosher mezuza (without
extra names) and think that it's for protection.  But at least
Hagahot Maimoniot interprets Maimonides as meaning that anybody
who thinks the mezuza is for protection has no portion in the
world to come.  However, you might also make a distinction
between those who think it's for the PURPOSE of protection, and
those who think it's for the purpose of the mitzva but protection
is included in the package.

2) The Rai (commentary found in the back of the Rambam) writes on
Hilchot Mezuza chapter 5 halacha 4:

  "But those who write inside": ... The intention of the Rambam
  here was (to refer to) those people who _intend_ personal benefit
  (from doing the mitzvah)... But it is true that the mezuza
  guards the person: it warns him not to sin, and reminds him to
  do good, which the Rambam says later at the end of chapter 6.

In Devarim 11:20-21, we have a source for the mitzva of mezuza
("Write them on the doorposts of your houses and gates") and then
for the "protection" ("In order to prolong your days..."). But
we find in other places in the Torah (e.g. Devarim 8:1) it says
that if you do the mitzvot you will live long.  Therefore it
seems logical that the "protection" of the mezuza consists in
reminding the person who sees it to keep the mitzvot, which in
turn causes him to live long.

BTW, another reference I'd like to see is to a story from this
same drasha, in which the Roman emperor and R. Yehuda ha-Nasi
exchange gifts: a precious jewel from the emperor and a mezuza
from Rabbi.  The emperor is angry until Rabbi explains that
while a jewel needs to be guarded, the mezuza will guard the
emperor.

While I'm sure such a story exists (though I don't think it's in
the Talmud), it seems to me to be "off the wall".   <|:-)
The mezuza itself is supposed to guard an idolator (who has no
connection to the mitzva)?



-- 
Robert Israel                            israel@math.ubc.ca
Department of Mathematics             or israel@unixg.ubc.ca
University of British Columbia
Vancouver, BC, Canada V6T 1Y4