The Kosher Compromise

Compromise is not necessarily a good word because it takes away from truth. However, there are compromises that enable and empower us to reach that truth. The placement of the Mezuzah embodies that compromise.

A Sign

One way that we can tell whose house is Jewish is to see if there is a Mezuzah— one of the many themes of this week’s parsha— on the doorposts of their homes. However, as much as the Mezuzah provides the outsiders with information about the identity of those who reside in the house, the Mezuzah is also a sign and a guide to those who live in the house.

First and foremost, a Mezuzah—which contains the Shema, our affirmation of our belief in one G-d—is a constant reminder to us that there is one G-d, and all that goes on in the house revolves around the unifying spiritual and ethical teachings that derive from one G-d. Vertical or Horizontal?

There is a dispute among the medieval legal authorities as to the proper way of affixing the Mezuzah to the doorpost. According to Rashi, the Mezuzah must be affixed vertically, standing upright. Sephardic Jews have generally adopted this opinion. Other authorities maintain that the Mezuzah should be placed horizontally on the doorpost. Resolution Rabbi Moshe Isserlis, the foremost Ashkenazic authority of Jewish law proposed a compromise: The Mezuzah should be placed on a slant—with the Shema facing inside and the last line pointing outwards. This is the prevalent custom among Ashkenazic Jews. This compromise is unusual, because it seems to satisfy neither opinion. When something lies diagonally, it is not horizontal or vertical. A more logical compromise would have required two Mezuzot, one vertical and one horizontal. Whatever the legal resolution of this issue may be, there is an important lesson, however, inherent in this compromise. Marriage Compromise There are some who say that the “compromise” on our doorposts signifies the need for compromise in a Jewish home between husband and wife. The problem with this reconciliation is that the ideal marriage is where each spouse is willing to give the other 100 percent, not just fifty. A compromise where each one bends in the other’s directions is, at best, a stop gap measure in an atmosphere of conflict, until the couple recognizes the true dynamic of marriage. Heaven and Earth in the Mezuzah Upon deeper reflection, one of the messages conveyed by the positioning of the Mezuzah relates to that which was stated that the top of the Mezuzah tilts inward, while the bottom line tilts outward. The very first word of the Mezuzah is Shema. Our Sages have stated that the word Shema is an acronym for three Biblical words: “s’u morom eineichem-Lift your eyes heavenward.” The Mezuzah thus begins with a focus on heaven, that which is above us. By contrast, the last word of the Mezuzah is the word: “Ha’Aretz-the earth.” There are two ways one can physically represent the relationship between heaven and earth: the vertical and horizontal approaches. The “vertical” approach—where the “heaven” is on top and “earth” is one the bottom— makes a clear distinction between the spiritual and the physical aspects of life. It is indicative of the absolute superiority of the spiritual over the physical. In terms of personalities, it refers to the totally spiritual individual, whose Torah study, prayer and spiritual activities clearly dominate his day and life. Not everyone can attain this level of spiritual dominance. The Torah provides for a second approach—the horizontal scheme—which sees that our task in life is to infuse the physical with spiritual vitality. This individual/approach devotes as much time to and expends as much energy for the routine activities that we normally associate with the earth such as eating, sleeping and work, as he does with Torah and prayer. Are We Closer to heaven or to Earth? But even this individual—who justifiably devotes as much time and energy for the material aspects of life while infusing them with meaning and purpose— must recognize that the spiritual is truly closer to his/her heart and soul and defines his/her true essence. This is represented by the top of the Mezuzah—the Shema and spiritual part— points towards the inside of our house, while the bottom of the Mezuzah—that which represents the physical—is closer to the outside. Our home is where we are our natural selves, and it is what defines us. The fact that the Shema points inward, is a proof that we are essentially defined by our heavenly attributes. The earthly, no matter how much we’ve refined it, remains as something that we associate with the outside. The compromise actually synthesizes the advantages of both approaches. On the one hand, the Shema—-the focus on heaven—is actually higher than the word for earth. However, while the slant does not place the spiritual that much higher than the physical—as in the vertical approach—it nevertheless still gives pre-eminence to the spiritual. Simultaneously, the fact that the Shema is tilted towards the inside, it leaves no room for error concerning what is our essence. Our Spiritual Ideal Has Not Changed As we regress in times of exile, we may not be able to maintain the sophistication of the “vertical” approach because we cannot maintain such an overtly spiritual demeanor at all times. However, because we are closer to Moshiach we can still maintain the proper balance—always giving precedence to our spiritual endeavors—while also making it clear where our loyalties really lie. This means that to the extent that we might have to emphasize our involvement in the physical arena, we still make it very clear—perhaps even more than in the olden days—that our heart, soul and essence are in the right place.

From the book Light from the Future: Parshas Ekev by Rabbi Heschel Greenberg, published by the Jewish Discovery Center.