Korach: 27 Sivan 5767

In this week's parsha we read about Korach, a member of the priestly tribe of Levites, challenging the leadership of Moses and the high priesthood of Aaron. In the Midrash, we read that Korach confronted them with many questions, one concerning the affixing of mezuzot.

So, let's talk a bit about the mezuzah. The mezuzah isn't technically, as some suppose, a good-luck charm or an amulet, nor does it have any connection with the story of the lamb's blood placed on the doorposts in Egypt. (I'm all about anything serving as an amulet that we want/need, though, so by all means... because, really, I think that fits in here, too.) Rather, it is a constant reminder of a sense of G-dliness as we come and go. "Guard our going out and out coming in", as it is often translated--- who or what is guarding? Are we saying G-dliness is guarding us? Are we saying the mezuzah is guarding? I'm not saying it's wrong to feel affirmatively about either question, but maybe, just maybe, the guarding is asked of ourselves and each other (and of course, maybe it's all of these things and more). It's maybe there serving to pause us for a nanosecond, as a visual symbol for us to serve as an amulet to ourselves and to each other, and maybe as an antenna of sorts, that when we pause for a second to see the mezuzah or kiss the mezuzah, maybe it boosts our sense of jewishness, our sense of connectedness, just a tiny bit.

Also, it is a gorgeous reminder of the need to discuss and reach a compromise rather than let things go within our homes and lives. For, the reason we affix the mezuzah case at a 45-degree angle is just that: a compromise. It is the result of a debate about 900 years ago by Rabbis Akiba and Hillel over the proper positioning of the mezuzah. One wanted it horizontal, the other wanted it vertical and so they consulted a beit din. The court recognized both arguments as valid and sound and opted not to favor one over the other, thus they compromised by mandating that the mezuzah should be at an angle with the top pointing inward. The beit din's mandate could remind us all from time to time, as we come and go, that often, both arguments are perfectly reasonable, that both parties are issuing forth their best intentions based on their stations in life and life experiences, and that often there is a solution if we can first recognize the validity of and have respect for both parties sets of ideals.