Mezuzah Customs: Touching, Kissing, and Everyday Minhagim

The mezuzah on our doorpost is not merely an ornament or a marker of Jewish identity. It is a daily encounter with the words of Shema, a written declaration of Hashem's Oneness fixed into the very structure of our homes. Yet many of us move past it dozens of times each day without pausing to consider how we should relate to it. What does halacha actually say about touching the mezuzah? Is kissing it required? And what do the gedolim of recent generations model for us in their own mezuzah customs? These are the questions this article addresses directly, drawing on primary halachic sources and the recorded practices of leading poskim (halachic decisors). If you are uncertain about how to properly fulfill the mitzvah of mezuzah in your daily life, the Kosher Mezuzah learning center is a resource we encourage you to explore.

Mezuzah Customs & Daily Practice: Touching, Kissing, and Everyday Minhagim

What Halacha Says About Touching and Kissing the Mezuzah

The mezuzah customs most widely practiced today, touching the mezuzah when passing through a doorway and then kissing one's fingers, are rooted in the Rema (Rabbi Moshe Isserles) in Shulchan Aruch, Yoreh De'ah 285:2. The Rema cites the Maharil as the source for this minhag (custom), and the Levush and Yad HaKetana likewise record the practice of placing one's hand on the mezuzah both upon entering and upon leaving the home. The Likkutei Maharil specifies that when leaving the home, one should place the hand on the mezuzah and recite "Hashem yishmor tzeitcha u'vo'echa", "Hashem shall guard your going out and your coming in" (Tehillim 121:8). This is a recognized and beautiful minhag with solid support in Acharonim.

But, touching the mezuzah is not itself a halachic obligation. The primary mitzvah, as the Rambam writes at the end of Hilchos Mezuzah, is that whenever a person encounters the mezuzah, he is meant to remember the love of Hashem and be turned back to straight paths. Touching and kissing are acts intended to arouse that kavanah (mindful intention) and to give the encounter a tangible dimension. The Sefer HaBerit expresses this clearly: when a person leaves his home and places his hand on the mezuzah to kiss it, Hakadosh Baruch Hu is filled with mercy for him. The Kitzur Shulchan Aruch (11:24) similarly states that because the mezuzah reminds us of Hashem's Oneness, one should kiss it when entering or exiting.

The Steipler Gaon was known to be careful to place his hand on the mezuzah and kiss it, as recorded in Orchot Rabbeinu. This is the practice of the majority of Torah-observant communities today, and it reflects a living mesorah (tradition) transmitted through consistent practice across generations.

The Halachic Sources and Framework Behind These Minhagim

The halachic framework for mezuzah customs draws from multiple layers of tradition. The Gemara in Avodah Zarah 11a records a story involving Onkelos and the mezuzah, which many Acharonim cite as a source for the custom of touching it when passing through a doorway. The Mishnah Berurah and others acknowledge, but, that this Gemara does not provide a definitive proof, since Onkelos may have touched the mezuzah primarily to draw attention and initiate a conversation about the mitzvah. What the Gemara does confirm is that the mezuzah at the doorway has been treated with reverence and conscious attention since the time of the Tannaim and Amoraim.

The deeper conceptual basis is articulated by the Rambam, the Tur, and Sefer HaChinuch: the purpose of the mezuzah is that every time a person goes in or out and encounters it, he remembers the Creator and His love. Touching or looking at the mezuzah is the practical mechanism through which this memory is activated. The act of placing one's hand or directing one's gaze toward the mezuzah is a moment of renewed connection with the content written within, the words of Shema Yisrael and Ve'haya Im Shamo'a.

An important insight emerges from a deeper reading of these sources. The mitzvah of mezuzah is compared to the mitzvah of Kriyat Shema (the recitation of Shema): just as Kriyat Shema is the verbal declaration of Hashem's Oneness, the mezuzah is its written counterpart, fixed permanently into the architecture of the home. The parshiyos (Torah portions) inside the mezuzah are not merely placed at the entrance, they become part of the doorpost itself, an ongoing revelation of Hashem's presence within the household. This is why looking at and engaging with the mezuzah each time one passes carries such significance. It is a renewal of that same declaration, every time we cross the threshold.

One should also note the halachic discussion surrounding the covering of the mezuzah. The Beit Yosef, citing the Zohar, rules that where a mezuzah can be visible, it is a virtue for it to be so, so that its presence is evident. The Shulchan Aruch codifies this, and the Rema adds that a covering recognizable as such is sufficient when the environment requires one. This virtue of visibility relates directly to the custom of touching and kissing: when the mezuzah is accessible and visible, one naturally encounters it and is reminded of Hashem. For a fuller treatment of how halachic standards govern the mezuzah's form and function, the comprehensive mezuzah halachic guide at Kosher Mezuzah provides clear and detailed guidance.

Practical Application: How These Customs Work in Daily Life

Understanding the minhag is one thing. Knowing how to fulfill it properly each day is another. Here is how these mezuzah customs translate into daily practice.

When a person passes through a doorway that has a mezuzah, the widespread Ashkenazic practice, codified by the Rema and supported by numerous Acharonim including the Chayei Adam (15:1) and Ben Ish Chai, is to touch the mezuzah with the right hand and then kiss the fingers that touched it. Some have the minhag of placing the index finger, or specifically the ring finger, on the shin (the letter on the outside of the case that stands for Shaddai), though the Acharonim do not require this with precision. The Kav HaYashar (Ch. 55) provides detailed kavanot (intentions) and verses one may recite at the mezuzah, including the verse from Tehillim, "Hashem yishmor tzeitcha u'vo'echa", Kapitel 121, pasuk 8.

The Chayei Adam writes that when leaving the home, a person should pay attention to whether the mezuzah is intact. This is itself a form of engagement, not merely a ritual gesture, but an act of responsible stewardship over the mitzvah. If the mezuzah has shifted or appears damaged, it should be checked by a qualified sofer (Torah scribe). For guidance on which doorways in your home require a mezuzah, including edge cases involving renters and room types, we encourage reviewing the halachic guidance available through Kosher Mezuzah.

One should also be aware of the concern raised by Rabbi Akiva Eger, cited in the Pischei Teshuvah (Yoreh De'ah 285), about touching the parchment of the mezuzah with bare hands. Tosafos in Shabbat 14a warn against touching sacred texts with unprotected hands, and the Rema in Orach Chaim 147:1 rules accordingly. The Mishnah Berurah clarifies that this applies to ordinary hands, if one has washed his hands and kept them guarded, it is permitted to touch the parchment even without a covering. In practice, when a mezuzah is placed in a proper case with a glass or plastic front, one touches the case rather than the parchment directly, and this concern is effectively resolved. The Taz in Siman 286:5 also warns against touching uncovered parchment to prevent the erasure of the Divine Name.

To ensure that the mezuzah scrolls in your home are halachically valid, properly written, and have been checked by a qualified magiah (inspector), the Kosher Mezuzah Company, dedicated to ensuring the proper fulfillment of the mitzvah of mezuzah, carries scrolls certified by the Orthodox Union, one of the most trusted kosher certification authorities in the world.

Common Mistakes in Daily Mezuzah Practice

Several misunderstandings tend to arise in the observance of daily mezuzah customs, and it is worthwhile to address them clearly.

The first common mistake is assuming that touching the mezuzah is itself the mitzvah. The mitzvah is the affixing of a kosher mezuzah scroll on the doorpost. Touching and kissing are cherished minhagim, customs with genuine halachic support, but they are means to an end, not the core obligation. The purpose is to be reminded of Hashem's Oneness and sovereignty. If the touching becomes a reflexive habit without any kavanah, one is missing the essence of the custom entirely. The Rambam is explicit: the mezuzah exists so that a person, upon encountering it, redirects his thoughts toward Hashem.

The second mistake is touching an uncovered mezuzah parchment with bare unwashed hands. As noted above, Rabbi Akiva Eger flagged this as a widespread error, and the halachic concern is real. When a mezuzah is placed in a case with a glass front, touching the case presents no issue. But one should not remove the scroll from its case to touch the parchment directly unless the hands are clean.

A third error is neglecting to check whether the mezuzah scroll remains kosher. Even a perfectly written mezuzah can become pasul (invalid) over time due to humidity, heat, or wear. The custom of checking mezuzahs twice in seven years, or upon moving into or out of a home, is a halachic responsibility. The Biur Halacha in Orach Chaim 656 elaborates on the obligation not to allow the mitzvah to lapse. For those exploring the variety of scroll types available and what distinguishes them, a review of Ashkenaz, Sefardi, and Arizal mezuzah styles can be helpful in selecting a scroll that matches one's minhag.

The Deeper Meaning of Encountering the Mezuzah Each Day

The Rambam, at the close of Hilchos Mezuzah, writes that when a person sees the mezuzah upon entering or leaving, he is reminded of the unity of Hashem and is aroused to love of the Ribbono Shel Olam. This is not a minor point. It is the stated rationale of one of the greatest Rishonim for the entire structure of the mitzvah. Every crossing of the threshold is, in the Rambam's understanding, an opportunity for renewed emunah (faith) and bitachon (trust in Hashem).

The comparison to Kriyat Shema deepens this understanding considerably. The Shema is the verbal proclamation of Hashem's Oneness, recited twice daily. The mezuzah is its written counterpart, dwelling permanently in the structure of the home. Just as Kriyat Shema is not complete without genuine kavanah, a conscious awareness of what one is saying, so too the encounter with the mezuzah is only fully realized when a person pauses, even briefly, to recall what those words contain. This is why touching and kissing are so valuable as minhagim: they are physical triggers for that moment of awareness.

It is illuminating to note that the Maharil Diskin's custom was to look at the mezuzah without touching it, and the Chazon Ish likewise looked at the mezuzah without placing his hand on it, as recorded in Orchot Rabbeinu and confirmed by Rabbi Chaim Kanievsky. The Leket Yosher records that his teacher, the Terumat HaDeshen, would only touch the mezuzah when departing on a journey, and otherwise would look at it without touching. These customs reflect the same underlying principle from a different angle: the goal is contemplation, not gesture. Whether one touches or only looks, what matters is that the encounter with the mezuzah is a conscious, intentional moment of connection with Hashem.

Massechet Soferim (3:11) records the principle: "A person is obligated to make beautiful Tzitzis, a beautiful Mezuzah, and write a beautiful Torah scroll." This is the principle of hiddur mitzvah, beautifying the commandment. Choosing a mehudar (beautiful, high-quality) mezuzah scroll is so itself a form of daily honor to the mitzvah, supporting every encounter at the doorpost. For ongoing inspiration and stories that illuminate the mitzvah's depth, the mezuzah inspiration section at Kosher Mezuzah offers meaningful material for the whole family.

A Clear Takeaway on Mezuzah Customs and Daily Practice

The halachically rooted mezuzah customs of touching and kissing are real, well-supported minhagim, grounded in the Rema and practiced by generations of Torah-observant Jews. They are not the mitzvah itself, but they are meaningful instruments for fulfilling its deeper purpose: remembering Hashem each time we cross the threshold of our homes. One should touch the mezuzah with clean hands, avoid contact with an uncovered parchment, and above all approach the encounter with even a moment of kavanah, an awareness of what the mezuzah represents.

Kosher Mezuzah ensures each mezuzah scroll meets the highest halachic standards, so that the mezuzah on your doorpost is worthy of every kiss and every glance. For any questions about proper fulfillment, custom selection, or scroll checking, we invite you to reach out to us directly, our team is here to help you fulfill the mitzvah with confidence and care.

May the mitzvah of mezuzah bring blessings and protection to your home.

Frequently Asked Questions About Mezuzah Customs

Is kissing the mezuzah a halachic obligation or just a custom?

Kissing the mezuzah is a cherished minhag (custom), not a core halachic obligation. The primary mitzvah is affixing a kosher scroll on the doorpost. Touching and kissing, rooted in the Rema (Yoreh De'ah 285:2) citing the Maharil, are meaningful practices meant to awaken kavanah — conscious awareness of Hashem's Oneness — each time you cross the threshold.

What is the correct way to touch the mezuzah when passing through a doorway?

The widespread Ashkenazic mezuzah custom, codified by the Rema and supported by the Chayei Adam and Ben Ish Chai, is to touch the mezuzah with the right hand and then kiss the fingers. The Likkutei Maharil adds that upon leaving, one should recite "Hashem yishmor tzeitcha u'vo'echa" (Tehillim 121:8). Kavanah — mindful intention — is the essential element.

Can I touch the mezuzah parchment directly with bare hands?

Halachic authorities caution against this. Rabbi Akiva Eger, cited in the Pischei Teshuvah, flagged it as a widespread error, and Tosafos (Shabbat 14a) warn against touching sacred texts with unprotected hands. When the mezuzah is in a case with a glass or plastic front, you touch the case — not the parchment — which effectively resolves the concern.

Did all gedolim follow the custom of touching and kissing the mezuzah?

No — practice varied among leading poskim. The Steipler Gaon was careful to place his hand on the mezuzah and kiss it. However, the Chazon Ish and Maharil Diskin only looked at the mezuzah without touching it, and the Terumat HaDeshen touched it only when departing on a journey. All approaches share the same goal: conscious, intentional contemplation of Hashem's presence.

How often should mezuzah scrolls be checked to ensure they remain kosher?

Mezuzah scrolls should be checked by a qualified sofer (Torah scribe) twice every seven years, and also upon moving into or out of a home. Heat, humidity, and wear can render even a perfectly written scroll pasul (invalid) over time. The Biur Halacha (Orach Chaim 656) elaborates on the obligation not to allow the mitzvah to lapse through a degraded scroll.

What is the deeper meaning behind the mezuzah customs of touching and looking?

The Rambam explains that the mezuzah exists so that every time a person encounters it, he is reminded of Hashem's unity and redirected toward straight paths. The mezuzah is the written counterpart to Kriyat Shema — a permanent declaration of Hashem's Oneness fixed into the home's structure. Touching and looking are physical triggers for that renewed moment of emunah and bitachon at every threshold.