Question: What brachah should be recited when affixing a mezuzah on your friend’s doorpost?
Short Answer: The brachah “Likboa Mezuzah” is recited when affixing a mezuzah on your own doorpost. There is a machlokes if you recite this same brachah or switch to “al k’vias mezuzah” when affixing a mezuzah on your friend’s doorpost.
Explanation:
I. The Source
The Yerushalmi (B’rachos 66a) writes that the proper brachah when affixing a mezuzah is “al mitzvas mezuzah.” The Sefer HaPardes (siman 50), cited in Mei’ein Omer (Vol. 6, p. 207), cites this Yerushalmi as a proof against those poskim (detailed herein) who hold that the brachah of “Likboa Mezuzah” should be recited. The Bach (Yoreh Dei’ah 289:1) likewise cites this Yerushalmi, but notes that our halachah follows the Rif and Rambam, who hold that the proper brachah is “Likboa Mezuzah.”
This Yerushalmi is cited approvingly by the Vilna Gaon (Yoreh Dei’ah 289:1). However, this is not the minhag. Rather, the poskim debate whether “Likboa Mezuzah” (“LKM”) or “Al K’vias Mezuzah” (“AKM”) should be recited.
Interestingly, K’sivas Mezuzah K’Hilchasah (12:1, n. 2) cites the footnotes to the Machon Yerushalayim edition of the Tur (Yoreh Dei’ah 289), which notes that other manuscripts of the Yerushalmi actually have the nusach of “Likboa Mezuzah.”
II. General Differences
The sefer Maadanei Asher (Mezuzah, siman 49) writes that in general there are three opinions in the Rishonim explaining the difference why some brachos on mitzvos start with “al” and why some start with the letter “lamed” (such as “likboa”).
First, Rabbeinu Tam (Sefer HaYashar, 259, also cited in the Rosh, P’sachim 1:10) explains that brachos on mitzvos that continue after the initial performance, such as t’filin and sitting in the sukkah, start with a “lamed” (“l’haniach” and “leisheiv”). On the other hand, brachos on mitzvos that are completed after the initial performance and do not continue, such as sh’chitah and n’tilas yadayim, start with “al” (“al n’tilas yadayim”).
According to Rabbeinu Tam, mezuzah should presumably start with “lamed” – LKM – because the mitzvah of Mezuzah continues throughout the time that the mezuzah is situated on the doorpost. Indeed, Rabbeinu Tam himself (according to some manuscripts) writes that Mezuzah is a mitzvah that continues, and thus you would recite LKM.
The problem is that the Meiri (P’sachim 7a) understands that, based on Rabbeinu Tam’s reasoning, the proper brachah on mezuzah is AKM because the mitzvah of Mezuzah does not continue after the initial affixing.
Second, the Riva (cited in the Rosh, ibid) differentiates between mitzvos that may be performed by a shaliach and mitzvos that you must perform yourself. Mitzvos that may be performed by a shaliach start with “al,” such that the mitzvah of sh’chitah is “al mitzvas sh’chitah.” On the other hand, mitzvos that you yourself must perform start with “lamed,” such that t’filin are “l’haniach.”
According to the Riva, presumably the brachah on mezuzah, which may be performed by a shaliach, should be AKM. This is expressly stated by the Ri ben Palat and the Ritva, that according to this opinion, AKM is recited on mezuzah.
Third, the Rambam (B’rachos 11:11-13) distinguishes whether you are performing the mitzvah for yourself or for others. Thus, the Rambam expressly writes that if you are affixing a mezuzah on your own house, you recite LKM, but if you are affixing a mezuzah in your friend’s house you recite AKM.
Notably, the Maadanei Asher cites Sefer HaPardes who writes that there is no general rule, as all three opinions have questions on them. Rather, we just follow our minhag for each brachah.
III. The P’sak
The Shulchan Aruch (Yoreh Dei’ah 289:1), without much discussion, simply paskens that LKM is recited. There is no distinction in the Shulchan Aruch between your house or your friend’s house.
Presumably, the Shulchan Aruch is following the opinion of Rabbeinu Tam, that mitzvos that continue start with “lamed” and Mezuzah is a mitzvah that continues. Alternatively, the Shulchan Aruch follows the opinion of the Rambam, that all mitzvos, regardless of whether they continue or not, start with “lamed” when being performed for yourself.
The practical ramification is what brachah is recited when affixing a mezuzah on your friend’s doorpost as his shaliach. According to Rabbeinu Tam, presumably you recite LKM, but according to the Rambam you presumably recite AKM.
[As an aside, the Maadanei Asher (Mezuzah, siman 50) cites Rav Shlomo Kluger, zt”l who suggested a reason why the Levush, who generally paskens like the Riva, holds that LKM is recited. Mezuzah is considered as “not being able to be performed by a shaliach” even though a shaliach may affix it for you. Since the person only fulfills Mezuzah when he lives in the house, he himself needs to live there. Also, a mezuzah cannot be put up by a shaliach against the owner’s will. See Maadanei Asher who questions these reasons.]
IV. Your Friend’s Doorpost
The Maadanei Asher cites numerous Acharonim who note that we pasken like Rabbeinu Tam, and therefore if you affix a mezuzah on your friend’s doorpost, you still recite LKM. This is the opinion of Rav Shlomo Zalman Auerbach zt”l, the Shraga HaMeir, the Sheivet HaLevi, and the Minchas Yitzchak.
On the other hand, the sefer K’vius Mezuzah K’Hilchasah (ibid, n. 6), without much discussion, takes for granted that we follow the few Acharonim who hold that AKM is recited when affixing a mezuzah on your friend’s doorpost. See also Az Nidb’ru (3:59). This author would add that it appears that this is the opinion of the B’eir HaGolah (Yoreh Dei’ah 289) who comments that the source for the Shulchan Aruch is the Rambam, implying that we follow the Rambam who holds that AKM is recited by a shaliach affixing a mezuzah on his friend’s doorpost.
Rabbi Ephraim Glatt, Esq. is the Associate Rabbi at the Young Israel of Kew Gardens Hills, and he is a Partner at McGrail & Bensinger LLP, specializing in commercial litigation. Questions? Comments? Email This email address is being protected from spambots. You need JavaScript enabled to view it..
