The
Mezuzah*
72.
It
is
a
commandment
to
fix
a
Mezuzah
on
one’s
door,
so
that
every
person
is
guarded
by
the
Creator
when
he
walks
out
the
house
and
when
he
comes
into
the
house,
as
it
is
written,
“The
Lord
will
guard
your
going
out
and
your
coming
in
from
now
and
forever.”
The
Mezuzah
is
always
on
the
door.
The
door
of
above,
Malchut,
is
a
door
to
ZA,
as
it
is
written,
“This
is
the
gate
to
the
Lord.”
It
is
a
degree
called
“guard,”
to
be
in
guarding.
*
A
Mezuzah
is
a
piece
of
parchment
inscribed
with
verses
from
the
Torah,
placed
in
a
little
box
and
attached
to
door-posts.
73.
This
is
so
because
man
does
not
guard,
except
for
the
guard
of
the
Creator,
who
always
guards
and
is
at
the
entrance
to
the
house,
and
the
man
is
inside
the
house.
But
there
is
another
reason
for
the
Mezuzah:
so
that
a
person
never
forgets
the
memory
of
the
Creator.
It
is
like
a
Tzitzit
[four
fringed
garment
under
the
shirt],
as
it
is
written,
“and
you
shall
see
it
and
remember
all
the
commandments
of
the
Lord.”
When
a
person
sees
that
reminder,
he
is
reminded
to
do
his
Master’s
commandments.
And
the
meaning
of
faith
is
that
the
Mezuzah
contains
male
and
female
together.
74.
Near
the
door,
corresponding
to
two
degrees,
there
is
one
demon
who
comes
and
has
permission
to
harm.
He
stands
on
the
left
side
of
the
door.
A
person
raises
his
eyes
and
sees
the
name
of
his
Master
in
the
Mezuzah,
to
the
right
of
the
door,
remembers
Him,
and
the
demon
cannot
harm.
This
is
true
when
a
person
comes
into
the
house.
But
when
he
walks
out
of
the
house,
outside,
the
demon,
who
is
on
the
left
side
of
the
door,
stands
at
the
person’s
right,
and
the
Mezuzah
is
to
his
left.
So,
how
is
a
person
guarded
if
his
Mezuzah
is
to
his
left?
75.
However,
all
that
the
Creator
has
done,
everything
follows
its
kind.
There
are
two
degrees
in
man,
one
to
his
right
and
one
to
his
left.
The
one
on
the
right
is
called
the
good
inclination,
and
the
one
on
the
left
is
called
the
evil
inclination.
When
a
person
exits
through
the
door
of
his
house,
that
demon
raises
his
eyes
and
sees
the
evil
inclination
that
is
on
the
left.
He
is
drawn
to
that
side
where
the
evil
inclination
is
found,
to
the
left,
and
is
removed
from
the
right.
Then,
the
name
of
his
Master
stands
on
the
left,
the
Mezuzah,
and
he
cannot
approach
him
to
harm
him,
and
the
person
is
saved
from
him.
When
he
enters
the
house,
the
holy
name
in
the
Mezuzah
stands
to
his
right,
and
by
this
the
right
controls
the
left
and
he
cannot
slander
him.
76.
For
this
reason,
a
person
should
be
careful
not
to
allow
filth
and
dirt
at
the
entrance
to
his
home,
and
not
to
spill
murky
water
there,
so
as
not
to
dishonor
the
name
of
his
Master
in
the
Mezuzah,
for
then
that
saboteur,
the
demon,
has
permission
to
sabotage.
Therefore,
one
should
be
careful
with
this,
and
one
should
be
careful
not
to
repel
the
name
of
his
Master
from
the
door
to
his
home.
77.
When
a
person
fixes
a
Mezuzah
on
his
door,
when
that
person
enters
his
home,
the
evil
inclination
and
the
demon
guard
against
their
will
and
say,
“This
is
the
gate
to
the
Lord,
the
righteous
will
come
in
it.”
When
there
is
no
Mezuzah
at
a
person’s
door,
the
evil
inclination
and
that
demon
grow
stronger
and
are
established
together,
and
place
their
hands
on
his
head
when
he
enters.
They
open
and
say,
“Woe
to
so
and
so
who
has
left
the
authority
of
his
Master.”
From
that
time
onward,
he
is
without
guarding
as
there
is
no
one
to
guard
him.
Yesod
is
the
middle
line,
which
unites
the
two
lines
right
and
left
below
the
Chazeh.
Malchut
is
built
from
the
left
line,
and
before
the
middle
line
unites
the
right
with
the
left,
when
Malchut
received
from
the
left
without
right,
Malchut
became
the
frozen
sea,
her
lights
froze
within
it
and
she
was
concealed.
However,
after
the
middle
line
came
and
diminished
the
left
with
the
power
of
the
screen
of
Hirik
in
it,
and
united
it
with
the
right,
Malchut
opens
from
her
freezing
and
the
concealment
in
her,
and
the
Hochma
in
her
dresses
in
the
Hassadim
on
the
right,
and
she
shines
in
her
full
wholeness.
Besides
the
forces
of
judgment
in
the
screen
of
Hirik
of
the
middle
line,
which
diminishes
the
GAR
of
the
left,
there
is
also
a
need
for
the
level
of
Hassadim
to
emerge
on
the
coupling
of
the
upper
light
in
the
screen
of
Hirik.
Were
it
not
for
these
Hassadim,
the
left
would
not
surrender
to
unite
with
the
right.
Thus,
Yesod
would
not
be
able
to
unite
the
right
and
the
left
with
each
other,
and
to
open
Malchut
from
her
freezing,
unless
there
are
the
forces
of
judgment
in
it
to
diminish
the
GAR
of
the
left,
and
there
is
the
level
of
Hassadim
in
it,
which
connect
with
the
Hassadim
of
the
right,
and
then
it
subdues
the
left
and
unites
it
with
the
right.
The
forces
of
judgment
of
the
screen
of
Hirik
in
Yesod
are
Shin-Dalet
of
Shaddai,
and
the
light
of
Hassadim
in
it
is
the
Yod
of
Shaddai.
In
both
of
them,
the
left
limits
so
it
shines
only
from
below
upward,
and
unites
it
with
the
right.
Malchut
in
general
is
called
“home,”
since
she
is
a
receptacle
to
all
the
upper
lights,
like
a
corporeal
home,
which
is
a
receptacle
for
all
of
one’s
possessions
and
needs.
Those
judgments
and
Hassadim
that
Yesod
bestows
upon
Malchut
from
the
name
Shaddai
are
regarded
as
the
door
of
the
house,
for
were
it
not
for
these
judgments
and
Hassadim,
Malchut,
the
home,
would
have
been
left
frozen
and
concealed.
But
through
them,
she
is
opened
and
it
is
possible
to
come
into
the
house
to
receive
all
the
lights
from
there.
The
Mezuzah
is
that
name
Shaddai
that
opens
the
Malchut.
This
is
why
the
name
Shaddai
is
inscribe
in
it.
The
Mezuzah
always
stands
as
the
phase
of
the
door;
she
is
the
door
of
above,
of
Malchut,
since
the
door
in
Malchut
is
made
of
these
judgments
and
Hassadim
in
the
name
Shaddai,
so
it
will
be
possible
to
come
into
the
house
to
receive
all
the
lights
that
are
there.
Were
it
not
for
this
door,
Malchut,
who
is
called
a
“home,”
would
have
been
frozen
and
concealed
from
every
side.
This
is
the
degree
called
“guardian,”
since
the
judgments
in
the
name
Shaddai
guard
the
person
so
he
does
not
fail
in
drawing
Hochma
in
the
forbidden
way,
from
above
downward,
for
then
those
judgments
will
immediately
lie
on
him.
There
is
another
reason
for
the
Mezuzah:
So
the
memory
of
the
Creator
will
never
be
forgotten
from
man.
The
Mochin
that
a
person
is
rewarded
with
receiving
after
the
opening
of
Malchut
through
the
name
Shaddai
are
called
“memory.”
Before
the
opening,
while
Malchut
was
still
under
the
left
line
without
the
right,
forgetfulness
was
extended
from
her.
It
follows
that
by
seeing
the
name
Shaddai
at
the
door
of
Malchut,
he
is
saved
from
forgetfulness
and
is
rewarded
with
memory,
Mochin.
When
he
is
rewarded
with
the
Mochin
of
memory,
he
remembers
to
observe
all
the
commandments
of
the
Creator.
The
Mezuzah
comprises
male
and
female
together,
since
she
is
the
name
Shaddai,
the
name
of
Yesod,
male,
and
she
is
the
door
of
the
house,
the
door
of
Malchut,
Nukva.
The
name
Shaddai
is
not
accepted
in
Malchut
at
once.
Rather,
at
first,
Malchut
receives
the
judgments
in
the
screen,
which
is
Shin-Dalet
of
Shaddai.
Afterwards,
she
receives
the
Yod
of
Shaddai,
the
Hassadim.
It
follows
that
when
she
receives
the
Hassadim,
they
still
do
not
become
a
door
to
Malchut,
since
judgments
alone
cannot
unite
the
right
and
the
left
before
the
arrival
of
Hassadim.
For
this
reason,
it
is
then
considered
that
more
judgments
have
been
added
to
Malchut,
since
at
first,
she
had
only
the
judgments
of
the
left,
freezing,
but
now,
judgments
of
Nukva
were
added
to
her,
which
diminish
the
GAR
of
the
left.
It
follows
that
she
has
become
more
deficient
because
of
them
since
her
judgments
have
been
doubled.
For
this
reason,
this
is
only
regarded
as
diminution
and
not
as
a
door.
Wherever
there
is
diminution
and
a
deficiency,
there
is
a
grip
to
the
Sitra
Achra
and
the
shells.
However,
since
she
is
destined
to
receive
the
Yod
of
Shaddai,
too,
at
which
time
her
lights
will
be
opened
through
the
judgments
and
Hassadim
together,
and
they
will
become
her
door,
therefore,
the
shells
do
not
grip
her
even
in
the
state
of
hollow
and
deficiency
before
they
become
a
door,
although
they
have
permission.
Near
the
door,
when
Malchut
still
receives
the
Shin-Dalet
of
Shaddai,
the
judgments
of
the
screen,
when
they
are
still
not
a
door,
but
a
hollow
and
a
deficiency,
but
they
are
near
the
door
when
she
is
close
to
receive
the
Yod
of
Shaddai,
at
that
time,
the
judgments
are
inverted
to
become
a
door.
And
corresponding
to
two
degrees,
a
demon
comes,
since
then
there
are
two
degrees
of
judgments
in
Malchut,
since
besides
the
judgments
of
the
left,
which
she
already
had,
more
judgments
of
the
screen
have
been
added
to
her,
judgments
of
Nukva.
And
corresponding
to
those
two
degrees
of
judgment,
the
shell
is
ready
to
grip
them.
That
shell
is
called
“demon”
because
she
grips
the
judgments
of
Shin-Dalet
of
Shaddai
before
the
Yod
of
Shaddai
comes.
He
has
permission
to
do
harm
because
of
the
place
of
deficiency
that
was
made
in
Malchut,
but
since
he
is
close
to
the
door,
since
she
is
close
to
drawing
the
Yod
of
Shaddai,
at
that
time,
the
judgments
become
a
door.
This
is
why
he
does
not
harm
although
he
has
permission.
We
should
understand
why
we
place
the
Mezuzah
to
the
right
of
the
one
who
enters
the
house,
and
to
the
left
of
the
one
who
leaves
the
house.
It
is
so
because
the
illumination
of
the
home
is
Hochma
that
is
on
the
left,
as
it
is
written,
“In
wisdom
[Hochma]
shall
a
house
be
built.”
For
this
reason,
one
who
enters,
who
has
not
received
the
Mochin
that
are
in
the
house,
there
is
the
name
Shaddai
that
is
in
the
Mezuzah,
the
door,
on
the
right,
since
he
is
still
in
Mochin
of
the
right,
in
Hassadim.
But
one
who
leaves
the
house,
who
has
already
received
the
Mochin
of
VAK
of
Hochma
in
the
house,
and
he
goes
out
from
there
to
a
different
degree,
his
Mochin
are
VAK
of
the
Hochma
in
the
left.
This
is
why
the
name
Shaddai
in
the
Mezuzah
is
on
the
left.
Therefore,
it
is
a
commandment
for
a
person
to
fix
a
Mezuzah
at
his
door,
so
that
every
person
will
be
guarded
by
the
Creator
when
he
leaves
the
house
and
when
he
comes
into
the
house.
One
who
leaves
the
house
receives
with
him
the
Mochin
he
received
in
the
house,
and
needs
guarding
so
as
not
to
draw
them
from
above
downward.
Hence,
he
must
look
at
the
name
Shaddai
in
the
Mezuzah,
which
guards
him
and
reminds
him
not
to
fail
with
the
advice
of
the
demon,
who
incites
people
to
draw
the
Mochin
from
above
downward,
which
is
the
sin
of
the
tree
of
knowledge.
It
is
much
more
so
for
one
who
enters
the
home.
He
needs
guarding
so
as
not
to
be
harmed
by
the
advice
of
the
demon,
since
the
demon
is
on
the
left
side
of
the
door
and
is
ready
to
incite
him
to
intensify
the
left
over
the
right,
to
draw
the
Hochma
from
above
downward,
and
then
he
will
be
able
to
harm
him
both
with
male
judgments,
judgments
of
the
left,
and
with
female
judgments
in
the
screen,
since
the
demon
consists
of
both
degrees.
The
judgments
in
the
screen
of
Hirik
of
the
middle
line
consist
of
key
and
lock.
It
follows
that
the
demon,
too,
consists
of
both
of
them.
The
Mochin
of
the
left
do
not
make
the
judgments
into
a
door,
but
only
the
judgments
of
the
key
in
the
screen.
However,
the
judgments
in
the
lock
are
not
inverted
but
are
concealed.
Therefore,
they
still
remain
in
the
demon
and
he
can
harm
the
Mochin
of
the
left
with
them.
This
is
true
when
a
person
comes
into
the
house,
but
when
he
exits
the
house,
the
demon,
who
is
on
the
left
side
of
the
door,
stands
them
to
the
right
of
the
person,
and
although
the
person
has
already
received
the
Mochin
in
the
house,
VAK
of
the
left,
the
demon
is
still
to
his
right,
meaning
from
judgments
of
the
Nukva
of
the
lock,
on
the
right,
and
the
Mezuzah,
the
door
that
was
made
by
revealing
the
Mochin
in
the
house,
is
in
the
left,
and
cannot
act
at
all
on
those
judgments
of
the
right.
Thus,
how
is
a
person
guarded
if
the
Mezuzah
is
to
his
left,
since
they
do
not
act
on
one
another?
When
a
person
exits
through
the
door
of
his
home,
meaning
after
he
has
received
the
illumination
of
the
left
in
the
house
and
goes
out
from
there,
that
demon
raises
his
eyes
and
sees
the
evil
inclination
that
is
on
the
left,
for
the
demon,
too,
enjoys
these
Mochin
of
the
left.
For
this
reason,
he,
too,
is
drawn
to
man’s
evil
inclination,
which
is
on
the
left,
for
the
evil
inclination,
too,
surrenders
from
these
Mochin.
Hence,
the
demon
is
completely
drawn
toward
the
side
where
the
evil
inclination
is
found,
the
left
side,
to
enjoy
them,
and
he
is
completely
removed
from
the
judgments
of
the
right,
and
no
longer
has
any
grip
on
them
at
all,
so
as
to
be
able
to
harm
with
them.
However,
he
can
still
harm
him
by
inciting
him
to
draw
the
light
from
above
downward
with
the
judgments
of
the
left.
However,
on
the
left
side
stands
the
name
of
his
master,
the
Mezuzah,
where
the
name
Shaddai
is
present,
guarding
so
that
one
does
not
come
to
draw
from
above
downward,
and
the
demon
cannot
approach
him
and
harm
him,
and
the
person
goes
outside
and
is
saved
from
him.
Therefore,
one
should
be
careful
not
to
have
any
filth
or
dirt
at
the
gate
to
his
home,
not
to
draw
the
light
from
above
downward,
for
by
that
he
draws
filth
and
dirt
and
murky
water.
He
should
not
dishonor
the
name
of
his
Master
in
the
Mezuzah,
for
by
this
name,
he
degrades
the
name
Shaddai,
which
places
the
boundary
so
as
not
to
draw
from
above
downward,
for
then
that
saboteur,
the
demon,
has
permission
to
sabotage
because
then
the
door
that
was
made
in
the
name
Shaddai
is
canceled
and
the
judgments
of
Shin-Dalet
return
to
their
place,
and
the
demon
grips
them
and
harms
him.
When
a
person
fixes
a
Mezuzah
on
his
door,
when
that
person
enters
his
home,
the
evil
inclination
and
the
demon
guard
him
against
their
will,
since
those
female
judgments
and
male
judgments
of
which
the
demon
consists,
they
themselves
are
inverted
into
the
door,
to
open
all
the
treasures
of
the
house
by
completing
the
Yod
of
Shaddai,
and
they
guard
him
so
that
door
is
not
spoiled.
They
say,
“This
is
the
gate
to
the
Lord;
the
righteous
will
come
in
it,”
since
the
judgments
in
their
hands
have
been
inverted
and
become
a
gate
to
HaVaYaH,
so
they
could
receive
all
its
illuminations.
When
there
is
no
Mezuzah
at
a
person’s
door,
when
he
does
not
extend
the
Yod
of
Shaddai
that
turns
the
judgments
of
Shin-Dalet
into
a
door,
the
evil
inclination
and
that
demon
grow
stronger
and
are
established
together,
and
place
their
hands,
their
forces,
the
male
and
female
judgments
together,
incorporated
in
the
demon,
on
his
head,
on
his
soul.
From
that
time
onward,
he
is
without
guarding;
there
is
no
one
to
guard
him
and
the
shells
do
with
him
what
they
want.