It is taught in the writings of the Ari, z”l (Sha’ar HaMitzvos, Parashas Shemini 21a) that one of the things that prevents a person’s prayers from being accepted is the lack of bodily cleanliness, for example, the presence on his body of filth, feces or drops of urine. You should know further that bodily cleanliness is in general a positive matter. In the book of Shmuel (I:24:4) it is written that King Dovid stealthily removed the corner of Shaul’s cloak. Now if Shaul had been wearing the cloak at the time surely he would have felt Dovid cutting off the corner. Therefore it seems clear that he must have removed it completely. Seifer Chassidim (775) relates that this cloak was the garment with which King Shaul would enwrap himself in Hashem’s honor whenever he prayed. That is why he removed it before performing his bodily functions. Similarly, it is the custom of men of deeds to leave their outer garments outside when they enter the outhouse on their way into the synagogue. For the synagogue is considered a minor Temple, therefore one must enter it wearing only respectable garments. This is especially important on the Sabbath. Thus it is taught in the second chapter of Chagigah (20a) in the name of Rabbi Yonason ben Amram: “If his Sabbath clothing became mixed up with his weekday clothing and he wore it [during the week], it becomes defiled.” [The Gemara is speaking of someone who eats all his food in a state of purity..] This is because he generally guards his Sabbath clothing more carefully against defilement. For the same reason it is fitting to have a separate pair of shoes to wear in the synagogue and it is a good idea not to wear them when going to the outhouse.
Another matter that interferes with the acceptance of a person’s prayers even if his garments are clean is the presence of a forbidden mixture of wool and linen (sha’atnez). Even if this presence is unintentional, it still prevents one’s prayers from being entirely heard and accepted. This is true even if one prays with the proper devotion. Therefore, tailors must take pains to ensure that they do not cause harm to their customers by causing them to pray in garments containing sha’atnez. Otherwise the tailor himself bears responsibility for the sin of the multitude.
But even if one’s garments are free of all filth and of sha’atnez, his prayers will not be accepted if any theft is involved.. Suppose, for example, that he makes his livelihood through fraud and deceit and then arrays himself with an elegant garment of which he is very proud. This is what the prophets refer to as a “swindler’s garment” — beged bogdim; (Yeshayahu 24:16). Every time he dons this garment in order to pray, he reawakens the memory of his sins and iniquities, causing his prayers to be cast to the demons. Woe to him and woe to his soul! This is the case even if his only sin was the failure to pay the tailor his due, if the latter did not press the issue but allowed him special terms against his will, or if he withheld his employee’s wages. For in all these cases he is guilty of theft. Moreover, the employee looks to him for survival. Heaven forbid that a person should withhold a worker’s wages or even pay him less than his due! For it is written, “Because the children of Israel are servants to Me, they are My servants!” (Vayikra 25:55). Therefore his punishment is very severe [as I have already explained at length in Chapter 14]. Just as the employer is commanded to pay his worker on time and in full, so is the worker commanded not to ruin the garment and not to take any of the materials for himself, even the leftovers. Rather he must return to the customer even the smallest quantities.
Nowadays, the iniquitous practice of stealing [the leftovers] has become very widespread among the tailors. Through this they commit two evils: First of all they spoil the garments they make. Secondly, they violate the commandment against stealing, behaving as if it were permitted. They do not even take the matter seriously enough to feel regretful about it or to make confession over it, having become so accustomed to it. They do not realize the severity of the punishment that awaits them. Therefore I admonish every tailor who has stumbled in this sin: Let him repent and take it to heart to return to the owners what he has stolen or else to do something on behalf of the public. For it was only on account of theft that the fate of the Generation of the Flood was sealed (Sanhedrin 108a). I know of one tailor in the holy community of Brisk in Lithuania who instructed the Burial Society before his death that they should construct his coffin out of his work-table and place his measuring stick in his hand. When they asked him the reason for this request he explained that his work-table and yardstick were his two faithful witnesses that in his entire life he had never stole even one piece of his working materials. Fortunate is he for wishing to benefit only from the work of his hands and not from theft.
Another practice that interferes with the acceptability of a person’s holy endeavors is the donning of two garments together, namely, donning one of them when the other is already inside it. According to an oral tradition handed down to us from the disciples of the Ari (Pri Eitz Chayim, Sha’ar HaTefillah, Ch. 2) this practice is very injurious to a person, for it allows the Sitrah Acharah a certain degree of access to him. This is especially true regarding the donning of one’s Sabbath clothes, which require extra care, as we have already mentioned. For the Sitrah Acharah surrounds a person striving to cling to him, especially when he is dressed in his Shabbos clothing. Therefore the Ari advised that as a person dons them he should recite the verse, “No weapon that is fashioned will succeed against you and every tongue that rises up against you in judgment will you condemn. This is the inheritance of the servants of Hashem and the recompense from Me for their righteousness, says Hashem” (Yeshaya 54:17). It is also appropriate to recite this verse as one dons one’s outer garment to pray. One should thoroughly examine one’s garments at other times, too, and not only when one is about to pray, because sanctity does not devolve upon any place that is repulsive or soiled.
For the same reason every Jew should ensure that the area around his mezuzah is clean. It is related in the Zohar (3:263b) that the function of a mezuzah in a Jewish home is to bring to mind the supernal lovingkindness with which the Holy One Blessed is He watches over our entryways and maintains the remembrance of us before Him at all times. Through this a person is also prevented from forgetting Hashem’s commandments forever. See what I have written in Chapter One regarding the protection that a mezuzah provides.
It is also written in Sifra DiShelomo HaMelech (Zohar, ibid.) that a certain demon rests beside the entrance of one’s home, waiting to cause harm to whoever enters. But when this demon sees the name “A-lmighty” inscribed upon the mezuzuah he is prevented from causing harm. It follows that one should not pour out foul water near the mezuzah for two reasons: First, in order not to show contempt for the holy name of the Master of the Universe. And second, lest the demon that is there be allowed to cause harm, Heaven forbid. But if the environment of the mezuzah is clean and the person shows his affection towards it by kissing it as he goes in and out, the demon is compelled to bless him, saying, “This is the gate of Hashem, let the righteous enter it” (Tehillim 118:20). On the other hand, if a person does not have a mezuzah at the entrance to his home at all, then the demon has permission to cause harm. Woe to the owner of the house for showing concern over the small sum that it would cost to purchase a mezuzah but not for his own welfare! Children, in particular, die of a disease called rablis if there is not a proper mezuzah in every room of the house. For this reason these two verses are adjacent to one another in the Torah: “And you shall write them upon the doorposts [mezuzos] of your house and upon your gates” (Devarim 11:20), and, “In order that your days and the days of your children shall be increased” (ibid. 21). Similarly, in Maseches Shabbos (32b) the Sages of blessed memory proclaim that children die young on account of the neglect of the mitzvos of mezuzah and tzitzis. Supervision of this matter is the duty of the rabbis and the heads of the community. Whoever is meticulous about it will merit the fulfillment of the verse, “Fortunate is the man who listens to Me…to guard the doorposts of My entrances, for whoever finds Me finds life” (Mishlei 8:34-35). And may that life be long, Amein.
אִיתָא בְּכִתְבֵי הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה: אֶחָד מִן הַדְּבָרִים, שֶׁמְּעַכְּבִין אֶת הַתְּפִלָּה, הוּא מִי שֶׁאֵין גּוּפוֹ נָקִי, וּמְלֻכְלָךְ מִטִּנּוּף וְצוֹאָה אוֹ טִפּוֹת מֵי רַגְלַיִם. וְעוֹד, כִּי נְקִיּוּת דָּבָר טוֹב הוּא, וְזֶה כִּי בְּדָוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם כְּתִיב בֵּיהּ: וַיִּכְרֹת אֶת כְּנַף מְעִילוֹ אֲשֶׁר לְשָׁאוּל בַּלָּט. וּבְוַדַּאי אִלּוּ הָיָה הַמֶּלֶךְ שָׁאוּל מְלֻבָּשׁ בּוֹ, הָיָה מַרְגִּישׁ בַּדָּבָר בְּשָׁעָה שֶׁכָּרַת דָּוִד אֶת כְּנַף מְעִילוֹ, אֶלָּא שֶׁהֵסִירוֹ שָׁאוּל לְגַמְרֵי מִמֶּנּוּ. וְאִיתָא בְּ"סֵפֶר חֲסִידִים", כִּי מְעִיל אֲשֶׁר הָיָה לַמֶּלֶךְ שָׁאוּל, הָיָה הַמַּלְבּוּשׁ הָעֶלְיוֹן, שֶׁהָיָה שָׁאוּל הַמֶּלֶךְ מִתְכַּסֶּה בּוֹ בִּשְׁעַת תְּפִלָּה לִכְבוֹד הַשֵּׁם יִתְבָּרַךְ, וְעַל כֵּן הֵסִירוֹ שָׁאוּל מֵעָלָיו לַעֲשׂוֹת צְרָכָיו. וְעַל כֵּן נִזְהָרִין אַנְשֵׁי מַעֲשֶׂה, כְּשֶׁצְּרִיכִין לִכָּנֵס לְבֵית הַכִּסֵּא בִּשְׁעַת זְמַן כְּנִיסָתָם לְבֵית הַכְּנֶסֶת, הָיוּ מְנִיחִין אֶת בִּגְדֵיהֶם מִבַּחוּץ, וְאֵינָם נִכְנָסִים עִם בִּגְדֵיהֶם לְבֵית הַכִּסֵּא, בַּאֲשֶׁר שֶׁהַבֵּית הַכְּנֶסֶת הוּא בִּנְיַן מִקְדָּשׁ מְעַט, וּצְרִיכִין לִכָּנֵס בּוֹ בִּבְגָדִים נָאִים, וּבִפְרָט בְּיוֹם שַׁבָּת, שֶׁצָּרִיךְ הָאָדָם לִזָּהֵר בָּהֶן שֶׁיִּהְיוּ בְּגָדָיו נְקִיִּים, שֶׁהֲרֵי מְבֹאָר בְּפֶרֶק ב דַּחֲגִיגָה: אָמַר רַבִּי יוֹנָתָן בֶּן עַמְרָם: נִתְחַלְּפוּ לוֹ כֵּלִים שֶׁל שַׁבָּת בְּכֵלִים שֶׁל חוֹל וְלוֹבְשָׁם — נִטְמְאוּ (פֵּרוּשׁ: דְּהַיְנוּ לְעִנְיַן מִי שֶׁאוֹכֵל חֻלִּין בְּטָהֳרָה). וְהַטַּעַם — כֵּיוָן דִּכְלֵי שַׁבָּת עַבְדֵי לָהֶם שִׁמּוּר טְפֵי. וְעַיֵּן שָׁם. וְעַל כֵּן רָאוּי וְנָכוֹן לִהְיוֹת מִנְעָלִים מְיֻחָדִים לְבֵית הַכְּנֶסֶת, וְטוֹב יוֹתֵר שֶׁלֹּא יֵלֵךְ לְבֵית הַכִּסֵּא בָּהֶם וּלְבֵית הַכְּנֶסֶת.
It is taught in the writings of the Ari, z”l (Sha’ar HaMitzvos, Parashas Shemini 21a) that one of the things that prevents a person’s prayers from being accepted is the lack of bodily cleanliness, for example, the presence on his body of filth, feces or drops of urine. You should know further that bodily cleanliness is in general a positive matter. In the book of Shmuel (I:24:4) it is written that King Dovid stealthily removed the corner of Shaul’s cloak. Now if Shaul had been wearing the cloak at the time surely he would have felt Dovid cutting off the corner. Therefore it seems clear that he must have removed it completely. Seifer Chassidim (775) relates that this cloak was the garment with which King Shaul would enwrap himself in Hashem’s honor whenever he prayed. That is why he removed it before performing his bodily functions. Similarly, it is the custom of men of deeds to leave their outer garments outside when they enter the outhouse on their way into the synagogue. For the synagogue is considered a minor Temple, therefore one must enter it wearing only respectable garments. This is especially important on the Sabbath. Thus it is taught in the second chapter of Chagigah (20a) in the name of Rabbi Yonason ben Amram: “If his Sabbath clothing became mixed up with his weekday clothing and he wore it [during the week], it becomes defiled.” [The Gemara is speaking of someone who eats all his food in a state of purity..] This is because he generally guards his Sabbath clothing more carefully against defilement. For the same reason it is fitting to have a separate pair of shoes to wear in the synagogue and it is a good idea not to wear them when going to the outhouse.
וְיֵשׁ עוֹד דָּבָר הַמְעַכֵּב הַתְּפִלָּה, אַף שֶׁהוּא בְּבֶגֶד נָקִי מְאֹד, וְהוּא שַׁעַטְנֵז. וַאֲפִלּוּ בְּשׁוֹגֵג — אֵין תְּפִלָּתוֹ נִשְׁמַעַת וּמְקֻבֶּלֶת כְּלָל, אֲפִלּוּ אִם הוּא מִתְפַּלֵּל בְּכַוָּנָה. עַל כֵּן צְרִיכִים הַחַיָּטִים לִזָּהֵר לִתֵּן הַשְׁגָּחָה, שֶׁלֹּא יִגְרְמוּ הֶזֵּק לַמִּתְפַּלְלִים בְּבִגְדֵי שַׁעַטְנֵז, וְיִהְיֶה חֵטְא הָרַבִּים תָּלוּי בָּחַיָּט.
Another matter that interferes with the acceptance of a person’s prayers even if his garments are clean is the presence of a forbidden mixture of wool and linen (sha’atnez). Even if this presence is unintentional, it still prevents one’s prayers from being entirely heard and accepted. This is true even if one prays with the proper devotion. Therefore, tailors must take pains to ensure that they do not cause harm to their customers by causing them to pray in garments containing sha’atnez. Otherwise the tailor himself bears responsibility for the sin of the multitude.
וְיֵשׁ עוֹד דָּבָר הַמְעַכֵּב אֶת הַתְּפִלָּה, אַף שֶׁבְּגָדָיו הֵם מְנֻקִּים מִכָּל טִנּוּף, וְאֵין בְּגָדָיו שַׁעַטְנֵז. אָמְנָם אֵינוֹ נָקִי מִגֶּזֶל, כִּי מִחְיָתוֹ הוּא שָׁוְא וָשֶׁקֶר, וְהוּא מִתְלַבֵּשׁ בִּבְגָדִים נָאִים וּמִתְגָּאֶה בָּהֶם. וְזֶהוּ שֶׁהַנְּבִיאִים קוֹרְאִין אוֹתָן 'בְּגָדִים' — בֶּגֶד בּוֹגְדִים. וּבְכָל פַּעַם שֶׁמִּתְכַּסֶּה בּוֹ לְהִתְפַּלֵּל — מְעוֹרֵר חֲטָאָיו וּפְשָׁעָיו, וְזוֹרְקִין תְּפִלָּתוֹ בִּפְנֵי הַחִיצוֹנִים. אוֹי לוֹ וְאוֹי לְנַפְשׁוֹ! וַאֲפִלּוּ שֶׁחָטָא רַק נֶגֶד הָאֻמָּן, שֶׁלֹּא שִׁלֵּם לוֹ שְׂכַר מְלַאכְתּוֹ כָּרָאוּי, וְאַף שֶׁלֹּא דָּחֲקוֹ עַל זֶה, הֲלֹא הוּא יוֹדֵעַ בְּעַצְמוֹ דְּהָאֻמָּן נוֹשֵׂא לוֹ פָּנִים שֶׁלֹּא בִּרְצוֹנוֹ, וּמֻכְרָח לִקַּח מַה שֶּׁנּוֹתֵן לוֹ. אוֹ שֶׁכּוֹבֵשׁ שְׂכַר שָׂכִיר — כִּי אָז בָּאִין לְהִכָּשֵּׁל בְּחֵטְא גֶּזֶל, וְאֵלָיו הוּא נוֹשֵׂא אֶת נַפְשׁוֹ. חָלִילָה לַעֲשׂוֹת כֵן לִכְבֹּשׁ שְׂכַר הַפּוֹעֵל, אוֹ שֶׁלֹּא לִתֵּן לוֹ שְׂכָרוֹ עֲבוּר הַמְּלָאכָה שְׂכָרוֹ מִשָּׁלֵם, רַק הוּא נוֹתֵן לוֹ פָּחוֹת מִשְּׂכַר מְלַאכְתּוֹ. וּכְתִיב: כִּי לִי בְּנֵי יִשְׂרָאֵל עֲבָדִים — עֲבָדַי הֵם; עַל כֵּן עָנְשׁוֹ הוּא מְרֻבֶּה. (וּכְמוֹ שֶׁהֶאֱרַכְתִּי לְעֵיל בְּפֶרֶק י"ד, עַיֵּן שָׁם) וּכְשֵׁם שֶׁהַבַּעַל הַבַּיִת מֻזְהָר לְשַׁלֵּם שְׂכַר פּוֹעֵל בִּזְמַנּוֹ וְכָרָאוּי, כֵּן הַפּוֹעֵל מֻזְהָר שֶׁלֹּא לְקַלְקֵל הַבֶּגֶד וְלֹא לִקַּח מֵאִתּוֹ מְאוּמָה, אַף שֶׁנִּשְׁתַּיֵּר, כִּי אִם לְהַחֲזִיר לִבְעָלָיו, וַאֲפִלּוּ דָּבָר מוּעָט.
But even if one’s garments are free of all filth and of sha’atnez, his prayers will not be accepted if any theft is involved.. Suppose, for example, that he makes his livelihood through fraud and deceit and then arrays himself with an elegant garment of which he is very proud. This is what the prophets refer to as a “swindler’s garment” — beged bogdim; (Yeshayahu 24:16). Every time he dons this garment in order to pray, he reawakens the memory of his sins and iniquities, causing his prayers to be cast to the demons. Woe to him and woe to his soul! This is the case even if his only sin was the failure to pay the tailor his due, if the latter did not press the issue but allowed him special terms against his will, or if he withheld his employee’s wages. For in all these cases he is guilty of theft. Moreover, the employee looks to him for survival. Heaven forbid that a person should withhold a worker’s wages or even pay him less than his due! For it is written, “Because the children of Israel are servants to Me, they are My servants!” (Vayikra 25:55). Therefore his punishment is very severe [as I have already explained at length in Chapter 14]. Just as the employer is commanded to pay his worker on time and in full, so is the worker commanded not to ruin the garment and not to take any of the materials for himself, even the leftovers. Rather he must return to the customer even the smallest quantities.
וְעַכְשָׁו נִשְׁתַּרְבֵּב הַחֵטְא וָפֶשַׁע שֶׁל הַחַיָּטִים שֶׁגּוֹנְבִים, וּשְׁתֵּי רָעוֹת עוֹשִׂין: הָאַחַת — שֶׁמְּקַלְקְלִים הַבְּגָדִים, וְשֵׁנִית — עוֹבְרִים עַל "לֹא תִגְנֹב", וְאִסּוּר זֶה נַעֲשָׂה לָהֶם כְּהֶתֵּר, וְאֵינָם שָׂמִים אֶל לִבָּם אֲפִלּוּ לְהִתְחָרֵט עַל זֶה, בַּאֲשֶׁר שֶׁהֵמָּה מֻשְׁרָשִׁים בַּחֵטְא, וְאֵינָם יוֹדְעִים עָנְשָׁם, שֶׁהוּא עֹנֶשׁ חָמוּר. עַל כֵּן אֲנִי מַזְהִיר כָּל חַיָּט, שֶׁנִּכְשַׁל בְּחֵטְא זֶה: יַחֲזֹר בִּתְשׁוּבָה וְיָשִׂים אֶל לִבּוֹ לְהַחֲזִיר לְמִי שֶׁגָּזַל וְגָנַב אוֹ יַעֲשֶׂה אֵיזֶה צָרְכֵי רַבִּים, כִּי בַּעֲווֹן גֶּזֶל נֶחְתַּם דִּינָם שֶׁל דּוֹר הַמַּבּוּל (סנהדרין קח.). וְרָאִיתִי חַיָּט אֶחָד בִּקְהִלַּת קֹדֶשׁ בְּרִיסְק דְּלִיטָא, קֹדֶם מוֹתוֹ צִוָּה לַחֶבְרָה קַדִּישָׁא, שֶׁיַּעֲשׂוּ מִשֻּׁלְחָנוֹ שֶׁהָיָה בְּבֵיתוֹ אֲרוֹנוֹ, וְהָאַמָּה, שֶׁהָיָה מוֹתֵחַ בּוֹ הַבְּגָדִים, יִתְּנוּ בְּיָדוֹ. וְשָׁאֲלוּ אוֹתוֹ הַחֶבְרָא קַדִּישָׁא מַה כַּוָנָתוֹ בְּזֶה הַצַּוָּאָה, וְהֵשִׁיב, שֶׁהַשֻּׁלְחָן וְהָאַמָּה יָעִידוּ לוֹ כִּשְׁנֵי עֵדִים נֶאֱמָנִים, שֶׁכָּל יָמָיו לֹא גָּנַב מְאוּמָה מִן מְלַאכְתּוֹ. אַשְׁרֵי לוֹ שֶׁהָיָה רוֹצֶה לֵהָנוֹת רַק מִיֶּגַע כַּפּוֹ, וְלֹא מִשּׁוּם גֶּזֶל!
Nowadays, the iniquitous practice of stealing [the leftovers] has become very widespread among the tailors. Through this they commit two evils: First of all they spoil the garments they make. Secondly, they violate the commandment against stealing, behaving as if it were permitted. They do not even take the matter seriously enough to feel regretful about it or to make confession over it, having become so accustomed to it. They do not realize the severity of the punishment that awaits them. Therefore I admonish every tailor who has stumbled in this sin: Let him repent and take it to heart to return to the owners what he has stolen or else to do something on behalf of the public. For it was only on account of theft that the fate of the Generation of the Flood was sealed (Sanhedrin 108a). I know of one tailor in the holy community of Brisk in Lithuania who instructed the Burial Society before his death that they should construct his coffin out of his work-table and place his measuring stick in his hand. When they asked him the reason for this request he explained that his work-table and yardstick were his two faithful witnesses that in his entire life he had never stole even one piece of his working materials. Fortunate is he for wishing to benefit only from the work of his hands and not from theft.
עוֹד יֵשׁ בַּדָּבָר עִכּוּב לְכָל דָּבָר שֶׁבִּקְדֻשָּׁה, כְּשֶׁלּוֹבֵשׁ שְׁנֵי בְּגָדִים כְּאֶחָד, דְּהַיְנוּ כְּשֶׁלּוֹבֵשׁ אֶחָד הוּא בְּתוֹךְ חֲבֵרוֹ. וְקַבָּלָה הִיא בְּיָדֵינוּ מִתַּלְמִידֵי הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה, שֶׁזֶּהוּ קָשֶׁה מְאֹד לְמַעֲשֵׁה הָאָדָם, שֶׁיֵּשׁ קְצָת רְשׁוּת לְסִטְרָא אָחֳרָא לְהִתְקָרֵב אֵלָיו עַל יְדֵי כֵּן. וּבִפְרָט בְּבִגְדֵי שַׁבָּת צְרִיכִין שְׁמִירָה מְעֻלָּה יוֹתֵר, כָּאָמוּר כִּי הַסִּטְרָא אָחֳרָא הוֹלֵךְ וְסוֹבֵב סָבִיב נֶגֶד הָאָדָם לְהִדָּבֵק בּוֹ, וּבִפְרָט בִּבְגָדִים שֶׁל שַׁבָּת. עַל כֵּן אָמַר הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה, שֶׁצָּרִיךְ הָאָדָם לוֹמַר בִּשְׁעַת לְבִישַׁת בִּגְדֵי שַׁבָּת (יְשַׁעְיָה נד, יז): "כָּל כְּלִי יוּצַר עָלַיִךְ לֹא יִצְלָח, וְכָל לָשׁוֹן תָּקוּם אִתָּךְ לַמִּשְׁפָּט תַּרְשִׁיעִי. זֹאת נַחֲלַת עַבְדֵי ה' וְצִדְקָתָם מֵאִתִּי, נְאֻם ה'". גַּם נָכוֹן לוֹמַר פָּסוּק זֶה בְּהִתְעַטֵּף לְבוּשׁ הָעֶלְיוֹן לְהִתְפַּלֵּל. וְחִיּוּב גָּדוֹל עַל הָאָדָם לְעַיֵּן בִּבְגָדָיו הֵיטֵב, שֶׁיִּהְיוּ נְקִיִּים אַף שֶׁלֹּא בִּזְמַן הַתְּפִלָּה, כִּי אֵין הַקְּדֻשָּׁה שׁוֹרָה בְּמָקוֹם מְטֻנָּף וּמְלֻכְלָךְ.
Another practice that interferes with the acceptability of a person’s holy endeavors is the donning of two garments together, namely, donning one of them when the other is already inside it. According to an oral tradition handed down to us from the disciples of the Ari (Pri Eitz Chayim, Sha’ar HaTefillah, Ch. 2) this practice is very injurious to a person, for it allows the Sitrah Acharah a certain degree of access to him. This is especially true regarding the donning of one’s Sabbath clothes, which require extra care, as we have already mentioned. For the Sitrah Acharah surrounds a person striving to cling to him, especially when he is dressed in his Shabbos clothing. Therefore the Ari advised that as a person dons them he should recite the verse, “No weapon that is fashioned will succeed against you and every tongue that rises up against you in judgment will you condemn. This is the inheritance of the servants of Hashem and the recompense from Me for their righteousness, says Hashem” (Yeshaya 54:17). It is also appropriate to recite this verse as one dons one’s outer garment to pray. One should thoroughly examine one’s garments at other times, too, and not only when one is about to pray, because sanctity does not devolve upon any place that is repulsive or soiled.
וְלָכֵן חִיּוּב עַל כָּל בַּר יִשְׂרָאֵל לִתֵּן הַשְׁגָּחָה, שֶׁיִּהְיֶה סְבִיב מְקוֹם הַמְּזוּזָה נָקִי הֵיטֵב, וְכִדְאִיתָא בַּזֹּהַר, כִּי עִנְיַן מְזוּזָה בְּבָתֵּי יִשְׂרָאֵל הוּא, שֶׁיִּזְכֹּר הָאָדָם חֶסֶד עֶלְיוֹן, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא שׁוֹמֵר פִּתְחֵי יִשְׂרָאֵל, וְזִכְרוֹנָם לְפָנָיו תָּמִיד, וְעַל יְדֵי כֵּן גַּם הָאָדָם לֹא יִשְׁכַּח מִצְוֹת ה' יִתְבָּרַךְ לְעוֹלָם וָעֶד. עַיֵּן מַה שֶּׁכָּתַבְתִּי לְעֵיל פֶּרֶק א', עַיֵּן שָׁם בְּעִנְיַן שְׁמִירַת הַמְּזוּזָה.
For the same reason every Jew should ensure that the area around his mezuzah is clean. It is related in the Zohar (3:263b) that the function of a mezuzah in a Jewish home is to bring to mind the supernal lovingkindness with which the Holy One Blessed is He watches over our entryways and maintains the remembrance of us before Him at all times. Through this a person is also prevented from forgetting Hashem’s commandments forever. See what I have written in Chapter One regarding the protection that a mezuzah provides.
וּמָצָאתִי כָּתוּב בְּשֵׁם סִפְרָא דִּשְׁלֹמֹה הַמֶּלֶךְ, כִּי שֵׁד אֶחָד נָח אֵצֶל הַפֶּתַח וְרוֹצֶה לְהַזִּיק לְמִי שֶׁנִּכְנָס לַבַּיִת, וּכְשֶׁרוֹאֶה הַשֵּׁד שֵׁם שֶׁל שַׁדַּי — לֹא יָכוֹל לְהַזִּיק. עַל כֵּן לֹא יִשְׁפֹּך שׁוּם מַיִם עֲכוּרִים אֵצֶל הַמְּזוּזָה מֵחֲמַת שְׁנֵי טְעָמִים: טַעַם אֶחָד — דְּלָא יַעֲבֵד קְלָנָא לְגַבֵּי שְׁמָא קַדִּישָׁא דְמָרֵי עָלְמָא. שֵׁנִי — אִם הוּא שׁוֹפֵך שָׁם מַיִם עֲכוּרִים, אֲזַי רְשׁוּת לִמְחַבְּלָא, חַס וְשָׁלוֹם. אֲבָל כְּשֶׁסְּבִיב הַמְּזוּזָה הוּא נָקִי, וּבֶן אָדָם הוּא מְחַבֵּב הַמְּזוּזָה לְנַשֵּׁק אוֹתוֹ בְּצֵאתוֹ וּבְבוֹאוֹ — הַאי שִׁידָא בְּעַל כָּרְחוֹ בָּרִיךְ לֵיהּ לְבַר נָשׁ וְאוֹמֵר: זֶה הַשַּׁעַר לַה' צַדִּיקִים יָבוֹאוּ בוֹ. אֲבָל מִי שֶׁאֵין לוֹ חַס וְשָׁלוֹם מְזוּזָה בְּפִתְחוֹ, אֲזַי רְשׁוּת לִמְחַבְּלָא לְחַבֵּל. וַי לוֹ, שֶׁחָס עַל אֵיזֶה מָמוֹן לִקְנוֹת מְזוּזָה, וְעַל גּוּפוֹ אֵינוֹ חָס. וּבִפְרָט שֶׁהַיְלָדִים מֵתִים בָּחֳלִי רָאגְלִיס בַּעֲווֹן מְזוּזָה, בַּעֲבוּר שֶׁאֵין לוֹ מְזוּזָה כְּשֵׁרָה בְּבֵיתוֹ בְּכָל חֲדָרָיו, וְלָכֵן נִסְמָךְ "וּכְתַבְתָּם עַל מְזוּזוֹת בֵּיתֶךָ וּבִשְׁעָרֶיךָ", וּכְתִיב בַּתְרֵיהּ: "לְמַעַן יִרְבּוּ יְמֵיכֶם וִימֵי בְנֵיכֶם". וּכְמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה בְּפֶרֶק "בַּמֶּה מַדְלִיקִין": בַּעֲווֹן בִּטּוּל מְזוּזָה וּבִטּוּל מִצְוַת צִיצִית בָּנִים מֵתִים כְּשֶׁהֵן קְטַנִּים. וְעַל הָרַבָּנִים וְרָאשֵׁי עָם מֻטָּל לִתֵּן הַשְׁגָּחָה עַל זֶה, וְכָל הַזָּהִיר בֵּיהּ, יִזְכֶּה, כְּמוֹ שֶׁאָמַר הַכָּתוּב (מִשְׁלֵי ח לד־לה): "לִשְׁמֹר מְזוּזֹת פְּתָחַי, כִּי מוֹצְאִי מָצָא חַיִּים אֲרֻכִּים". אָמֵן.
It is also written in Sifra DiShelomo HaMelech (Zohar, ibid.) that a certain demon rests beside the entrance of one’s home, waiting to cause harm to whoever enters. But when this demon sees the name “A-lmighty” inscribed upon the mezuzuah he is prevented from causing harm. It follows that one should not pour out foul water near the mezuzah for two reasons: First, in order not to show contempt for the holy name of the Master of the Universe. And second, lest the demon that is there be allowed to cause harm, Heaven forbid. But if the environment of the mezuzah is clean and the person shows his affection towards it by kissing it as he goes in and out, the demon is compelled to bless him, saying, “This is the gate of Hashem, let the righteous enter it” (Tehillim 118:20). On the other hand, if a person does not have a mezuzah at the entrance to his home at all, then the demon has permission to cause harm. Woe to the owner of the house for showing concern over the small sum that it would cost to purchase a mezuzah but not for his own welfare! Children, in particular, die of a disease called rablis if there is not a proper mezuzah in every room of the house. For this reason these two verses are adjacent to one another in the Torah: “And you shall write them upon the doorposts [mezuzos] of your house and upon your gates” (Devarim 11:20), and, “In order that your days and the days of your children shall be increased” (ibid. 21). Similarly, in Maseches Shabbos (32b) the Sages of blessed memory proclaim that children die young on account of the neglect of the mitzvos of mezuzah and tzitzis. Supervision of this matter is the duty of the rabbis and the heads of the community. Whoever is meticulous about it will merit the fulfillment of the verse, “Fortunate is the man who listens to Me…to guard the doorposts of My entrances, for whoever finds Me finds life” (Mishlei 8:34-35). And may that life be long, Amein.