Horizontal or Vertical? The Mezuza, Tefillin Passages and the Torah Scroll
The Mezuzah
The Gemara[1] rules that if one affixed the Mezuza to the door like a Nagar – a bolt, it is invalid. Subsequently, the Gemara notes that the Mezuzos of Rebbi, which would certainly be Kosher, were made like a bolt. The Gemara distinguishes between a bolt that is like a “peg” which is invalid and a bolt that is like an “ankle”.
Rashi explains that the Gemara is teaching that the Mezuza is only invalid if it was placed horizontally across the wall, like pegs that are nailed in horizontally. The Mezuza must be placed vertically upright. This is also the opinion of the Rambam[2]. In their opinion, this is considered the respectful position for holy writings[3].
Rabbeinu Tam disputes the opinion of Rashi. In his view, placing the Mezuzah upright would be disrespectful as it is not considered at rest[4]. He brings support for this view from the Luchos and the Torah scroll in the Aron of the Beis Hamikdash, that were placed lying down, even though they could have also been placed standing upright. A further proof for this, is that when the Torah is being carried and held upright, we stand. But when the Torah is placed on the Bimah lying down, it is at “rest” and so we can sit.
According to Rabbeinu Tam, placing the Mezuza like “pegs” which is invalid, refers to tent pegs, like the pegs in the Mishkan, that are banged into the ground and stand upright.
The Shulchan Aruch[5] rules like the opinion of Rashi and the Rambam, that the Mezuza must be positioned upright. If the Mezuza was placed horizontally, it would be invalid. This is the Halachic practise for Sefardim. The Vilna Gaon also rules like Rashi.
However, the Ram”o[6] references the opinion of Rabbeinu Tam that the Mezuza should be placed horizontally across the door frame and that if it was placed upright, it would be invalid.
Following the suggestion of the Tur, the Ram”o writes that those who wish to be careful with the Mitzvah, should place the Mezuza on a diagonal, which would be valid according to both opinions. He writes that this is the Minhag in Ashkenaz. This opinion is quoted in the Darkei Moshe as the opinion of the Maharil and the Hagahos Maimonios
Placing the Mezuza on a diagonal is not a “compromise” between the 2 opinions. A Mezuza that is place on a diagonal is completely valid according to all opinions[7]. Rabbeinu Tam only disqualifies a Mezuza that is perfectly upright and Rashi only disqualifies a Mezuza that is completely horizontal.
The Beis Yosef writes that according to the view that the Mezuza should be on a diagonal, it should be angled with the top pointing into the house and the bottom towards the outside.
If the doorpost is too narrow to place the Mezuza on a diagonal, it should be placed upright. Even if one could place the Mezuza on the wall behind the door on a diagonal, it is preferable to place it in the doorway vertically.
Tefillin
The Rosh[8] writes that Rashi and Rabbeinu Tam have the same dispute concerning the placing of the Parshios in the Tefillin. According to Rashi they should be inserted upright and according to Rabbeinu Tam, they should be placed into the Batim horizontally. This is also the opinion of the Yereim[9].
Note that the Batim of the Tefillin Shel Rosh are still vertical according to all opinions. The only dispute is whether the Parshios are put in lengthways or sideways into the Batim.
The Rosh concludes that the custom is like Rashi. This is also the opinion of the Mordechai and is the ruling of the Tur. The Tur writes that it is like the Torah that is placed in the Aron Hakodesh upright. The Beis Yosef writes that this is because most sages are of this opinion.
The Bach gives a further reason for this. When recording the order of the Parshios in the Tefillin, it speaks about he perspective of the “Koreh”, referring to the person facing someone wearing Tefillin as “the reader”. Therefore, the Parshios should be positioned in the manner that they could be read by a person facing the Tefillin i.e. upright.
The Shulchan Aruch[10] rules that the Parshios should be inserted upright. If the Parshios were inserted horizontally, they should be removed and replaced correctly[11]. The Magen Avraham[12] writes that if this is not possible, for example if the Tefillin Batim are not tall enough, the Parshios can be inserted horizontally. This would be relying on the opinion of Rabbeinu Tam, because according to Rashi, the Parshios must be placed upright.
Whilst the Rambam rules that Mezuzah must be placed upright, he does not write anything about the direction of the Tefillin Parshios
The Nodah Biyehuda[13] questions why people are careful to where Rabbeinu Tam Tefillin only in relation to the order of the Parshios, but not to place the Parshios horizontally[14]. He explains that this is because Rav Hai Gaon and others held similarly to Rabbeinu Tam with regards to the order of the Parshios but not with regards to placing the Parshios horizontally. Shaarei Teshuvah[15] adds that whilst Rabbeinu Tam would invalidate Tefillin if the Parshios were not in the correct order, he would not do so if placed vertically.
Can the Parshios be inserted on a diagonal?
The Munkatcher Rebbe in Minchas Elozor[16] and Os Chaim Veshalom[17] writes that the Parshios of the Tefillin should not be placed on a diagonal slope. It is not clear why this should different to the Mezuza.
The Sefer Torah
The discussion above relating to the Mezuza and Tefillin, also has practical implications for the design of the Torah scroll and Bimah, since it is connected to what is the most respectful position for holy writings.
Sefardim keep the Torah scroll in a hard case which stands upright when placed in the Aron Kodesh. For this reason, the Bimah is completely flat so that the Torah is also upright when it is being read.
Ashkenazim have the Torah scroll in a soft fabric cover and the Torah cannot stand completely upright. Rabbeinu Tam is recorded as saying that ideally, the Aron Kodesh should be deep enough so that the Torah could be placed lying down, as this is considered the most respectful position. According to Rabbeinu Tam’s view, the Bimah would also be flat and the Torah would be laid down.
Following the ruling of the Rosh and the practise of Ashkenazim to place the Mezuza on a diagonal to accommodate both opinions, the custom is to have a Bimah that is sloped, so that the Sefer Torah at rest is on a diagonal. Similarly, when placing the Sefer Torah in the Aron Kodesh, it is “leaned” against the wall, so that it too is in a diagonal position.
[1] Menachos 33a
[2] Hilchos Tefillin 5:8
[3] Nimukei Yosef
[4] He notes that this is considered as Kevuras Chamor – a disrespectful manner of burying a body. Just as bodies are buried lying down, the Mezuzah should also be lying horizontally.
[5] Yoreh Deah 289:6
[6] ibid
[7] Tosfos DH Ha
[8] Hilchos Mezuza
[9] Siman 399
[10] Orach Chaim 32:45
[11] Mishna Berura 45:213. The Alter Rebbe does not mention this.
[12] Orach Chaim 32:62
[13] 2:4
[14] The Vilna Gaon when asked about wearing Rabbeinu Tam Tefillin, famously answered that if one wanted to be sure to fulfill the Mitzvah of Tefillin, they would need to wear 64 (or 24) pairs. He gave the example of the dispute of the Parshios being inserted vertically or horizontally.
[15] 32:68
[16] 1:36
[17] 32:23
The Gemara[1] rules that if one affixed the Mezuza to the door like a Nagar – a bolt, it is invalid. Subsequently, the Gemara notes that the Mezuzos of Rebbi, which would certainly be Kosher, were made like a bolt. The Gemara distinguishes between a bolt that is like a “peg” which is invalid and a bolt that is like an “ankle”.
Rashi explains that the Gemara is teaching that the Mezuza is only invalid if it was placed horizontally across the wall, like pegs that are nailed in horizontally. The Mezuza must be placed vertically upright. This is also the opinion of the Rambam[2]. In their opinion, this is considered the respectful position for holy writings[3].
Rabbeinu Tam disputes the opinion of Rashi. In his view, placing the Mezuzah upright would be disrespectful as it is not considered at rest[4]. He brings support for this view from the Luchos and the Torah scroll in the Aron of the Beis Hamikdash, that were placed lying down, even though they could have also been placed standing upright. A further proof for this, is that when the Torah is being carried and held upright, we stand. But when the Torah is placed on the Bimah lying down, it is at “rest” and so we can sit.
According to Rabbeinu Tam, placing the Mezuza like “pegs” which is invalid, refers to tent pegs, like the pegs in the Mishkan, that are banged into the ground and stand upright.
The Shulchan Aruch[5] rules like the opinion of Rashi and the Rambam, that the Mezuza must be positioned upright. If the Mezuza was placed horizontally, it would be invalid. This is the Halachic practise for Sefardim. The Vilna Gaon also rules like Rashi.
However, the Ram”o[6] references the opinion of Rabbeinu Tam that the Mezuza should be placed horizontally across the door frame and that if it was placed upright, it would be invalid.
Following the suggestion of the Tur, the Ram”o writes that those who wish to be careful with the Mitzvah, should place the Mezuza on a diagonal, which would be valid according to both opinions. He writes that this is the Minhag in Ashkenaz. This opinion is quoted in the Darkei Moshe as the opinion of the Maharil and the Hagahos Maimonios
Placing the Mezuza on a diagonal is not a “compromise” between the 2 opinions. A Mezuza that is place on a diagonal is completely valid according to all opinions[7]. Rabbeinu Tam only disqualifies a Mezuza that is perfectly upright and Rashi only disqualifies a Mezuza that is completely horizontal.
The Beis Yosef writes that according to the view that the Mezuza should be on a diagonal, it should be angled with the top pointing into the house and the bottom towards the outside.
If the doorpost is too narrow to place the Mezuza on a diagonal, it should be placed upright. Even if one could place the Mezuza on the wall behind the door on a diagonal, it is preferable to place it in the doorway vertically.
Tefillin
The Rosh[8] writes that Rashi and Rabbeinu Tam have the same dispute concerning the placing of the Parshios in the Tefillin. According to Rashi they should be inserted upright and according to Rabbeinu Tam, they should be placed into the Batim horizontally. This is also the opinion of the Yereim[9].
Note that the Batim of the Tefillin Shel Rosh are still vertical according to all opinions. The only dispute is whether the Parshios are put in lengthways or sideways into the Batim.
The Rosh concludes that the custom is like Rashi. This is also the opinion of the Mordechai and is the ruling of the Tur. The Tur writes that it is like the Torah that is placed in the Aron Hakodesh upright. The Beis Yosef writes that this is because most sages are of this opinion.
The Bach gives a further reason for this. When recording the order of the Parshios in the Tefillin, it speaks about he perspective of the “Koreh”, referring to the person facing someone wearing Tefillin as “the reader”. Therefore, the Parshios should be positioned in the manner that they could be read by a person facing the Tefillin i.e. upright.
The Shulchan Aruch[10] rules that the Parshios should be inserted upright. If the Parshios were inserted horizontally, they should be removed and replaced correctly[11]. The Magen Avraham[12] writes that if this is not possible, for example if the Tefillin Batim are not tall enough, the Parshios can be inserted horizontally. This would be relying on the opinion of Rabbeinu Tam, because according to Rashi, the Parshios must be placed upright.
Whilst the Rambam rules that Mezuzah must be placed upright, he does not write anything about the direction of the Tefillin Parshios
The Nodah Biyehuda[13] questions why people are careful to where Rabbeinu Tam Tefillin only in relation to the order of the Parshios, but not to place the Parshios horizontally[14]. He explains that this is because Rav Hai Gaon and others held similarly to Rabbeinu Tam with regards to the order of the Parshios but not with regards to placing the Parshios horizontally. Shaarei Teshuvah[15] adds that whilst Rabbeinu Tam would invalidate Tefillin if the Parshios were not in the correct order, he would not do so if placed vertically.
Can the Parshios be inserted on a diagonal?
The Munkatcher Rebbe in Minchas Elozor[16] and Os Chaim Veshalom[17] writes that the Parshios of the Tefillin should not be placed on a diagonal slope. It is not clear why this should different to the Mezuza.
The Sefer Torah
The discussion above relating to the Mezuza and Tefillin, also has practical implications for the design of the Torah scroll and Bimah, since it is connected to what is the most respectful position for holy writings.
Sefardim keep the Torah scroll in a hard case which stands upright when placed in the Aron Kodesh. For this reason, the Bimah is completely flat so that the Torah is also upright when it is being read.
Ashkenazim have the Torah scroll in a soft fabric cover and the Torah cannot stand completely upright. Rabbeinu Tam is recorded as saying that ideally, the Aron Kodesh should be deep enough so that the Torah could be placed lying down, as this is considered the most respectful position. According to Rabbeinu Tam’s view, the Bimah would also be flat and the Torah would be laid down.
Following the ruling of the Rosh and the practise of Ashkenazim to place the Mezuza on a diagonal to accommodate both opinions, the custom is to have a Bimah that is sloped, so that the Sefer Torah at rest is on a diagonal. Similarly, when placing the Sefer Torah in the Aron Kodesh, it is “leaned” against the wall, so that it too is in a diagonal position.
[1] Menachos 33a
[2] Hilchos Tefillin 5:8
[3] Nimukei Yosef
[4] He notes that this is considered as Kevuras Chamor – a disrespectful manner of burying a body. Just as bodies are buried lying down, the Mezuzah should also be lying horizontally.
[5] Yoreh Deah 289:6
[6] ibid
[7] Tosfos DH Ha
[8] Hilchos Mezuza
[9] Siman 399
[10] Orach Chaim 32:45
[11] Mishna Berura 45:213. The Alter Rebbe does not mention this.
[12] Orach Chaim 32:62
[13] 2:4
[14] The Vilna Gaon when asked about wearing Rabbeinu Tam Tefillin, famously answered that if one wanted to be sure to fulfill the Mitzvah of Tefillin, they would need to wear 64 (or 24) pairs. He gave the example of the dispute of the Parshios being inserted vertically or horizontally.
[15] 32:68
[16] 1:36
[17] 32:23