Therefore, other authorities recommend that one should check all the mezuzot of his home at the prescribed intervals without exception.[2]  

[1] Shulchan Gavo’ah Y.D. 291; Halichos Shlomo, Tefillah, 4 (end).

[2] Agur B’Ohalecha 32:3-4.

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Of course, if the covers are silver or obviously expensive in another way, you could easily counter claim that they were clearly personal items that he could not expect to be included in the sale. Even so, it is best to be clear about your intentions to avoid later misunderstanding.^[2]

[1] Sha’arei HaMezuzah 19:5, citing Mezuzas Melachim, Halachah L’Moshe 193.

[2] Agur B’ohalecha 42:31.

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Therefore, you are entitled to remove a perfectly serviceable cover to replace it with a cover of one’s preference.^[1]  If the old cover can be given new life in service of another mezuzah that would be very special, but not required.^[2]

A mezuzah cover is treated with the same respect as a Torah cover — indeed a mezuzah is in some ways like a miniature Torah. A used cover, like its scroll, should be buried together with worn-out Sifrei Torah, tefillin and their covers.^[3]

Most Jewish communities offer such a service. If that is not available to you, these holy items should be guarded somewhere until they can receive a proper burial.

That’s not all.  Even the paper or plastic that was used to wrap a mezuzah must receive the same treatment.^[4]

Though the double-sided tape or nails used to secure the case onto the post also aid in the mitzvah, they do not honor the scroll itself and therefore do not need burial. They should be wrapped well and disposed of in the same manner as worn-out tzitzis or lulavim.^[5]

[1] Mishnah Berurah 15:3 allows removing kosher tzitzit to replace them with better tzitzit, even if the old tzitzit will not be strung into another talis. Agur B’ohalecha (40:22: 68) writes that this would apply to mezuzot [and certainly to covers].

[2] Mishnah Berurah 21:8, ruling on Tzitzis. Mezuzah covers should only be used for other mezuzot (see Sha’ar Hatziun O.C. 154:23 and Piskei Teshuvos 154:25).

[3] Shulchan Aruch O.C. 154:3.

[4] Agur B’ohalecha 9:27.

[5] Chovas HaDar 1:10:43.

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Interestingly, there is a tradition that the Baal Shem Tov cautioned against iron covers because of iron’s association with war, and consequently some communities have a custom not to use iron and steel covers. This custom is based on the Torah’s prohibition against sculpting the stones of the Holy Altar (that “prolong life”) with metal instruments (that “cut it short”).^[1] Others avoid covers made of any metal.^[2]

However, common practice follows the classical authorities who do not apply this analogy to mezuzah covers and allow all materials, including iron.^[3]  Thus, unless one is a member of those communities who are strict in this matter, there would be no objective halachic prohibition against using the missile scrap.

But here’s where the issue becomes subjective and nuanced. On the one hand, one could suggest that even according to the lenient approach, perhaps making a cover specifically out of a weapon of war is not appropriate. Yet, on the other hand, if the cover is meant to celebrate Hashem’s protection by accentuating the defensive aspect of the iron dome, perhaps it is not to be taken as a symbol of aggression, but of Divine providence. In other words, “Is it a sword or a shield?”

There is a further subtlety as well. Does the symbol indeed communicate that Hashem is the protector of Israel, or does it mean to say that Israeli technology and Jewish brains are our protector? Indeed, one online seller advertises:

Protect your home with mezuzot from Sederot! Own a handmade mezuzah cover, made from fragments of the Iron Dome that protected and continues to protect Sederot and all the People of Israel! 

Bottom line, I am not aware of any authority who allows iron and steel covers yet forbids “Iron Dome” fragments. Considering the ambiguity of the symbol, I would suggest that a person who purchases one should be clear that his intention is to express his gratitude for Hashem’s miracles and his solidarity with the People of Israel.

[1] Da’as Kedoshim 289:1 brings this tradition but limits it to iron alone.

[2] Sha’arei HaMezuzah 16:2.

[3] R. Ovadiah of Bartenura, Keilim 16:7; Maharil Chadashos 122; Aruch HaShulchan 286:5; Yafeh L’leiv 3:289:1.

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[1] Agur B’ohalecha, citing Da’as Kedoshim Y.D. 289:4 and R. Shmuel Wosner in Kovetz Mi-Beit Levi 2:23. Cf. Minchas Yitzchak 10:95. The gap between the mezuzah and wall must be less than a tefach.

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However, the mezuzah should be encased in an opaque cover in a room where adults or children might expose themselves.^[2] This would apply even if the mezuzah is on the outside of the door, as sometimes the door is inadvertently left open.^[3] A mezuzah inside a room occupied by a married couple requires two covers, one of which must be opaque.^[4] However, if a closed door intervenes between the room and the mezuzah, a single cover is sufficient.

An opaque cover is also advisable in a room where soiled diapers are changed.^[5]

A garbage pail, changing table, or even a mop and bucket should not be placed within four amot of the mezuzah, even if it has an opaque covering.^[6]

This cover may be transparent, unless there is a chance that people will expose themselves when the door is partially open.^[7]

If one affixes a mezuzah on the doorway of a large closet inside the master bedroom, it should be placed on the closet side of the door, and the door should be closed during relations.^[8] It is advisable to cover it anyways with a double cover, in case the door is inadvertently left open.^[9]

To make a double covering, wrap the mezuzah in a small piece of paper and place it in an opaque cover, before affixing to the post.^[10] The plastic wrapping that is often found on a mezuzah at the time of purchase is there to protect it from moisture, and is not considered a covering.^[11]

[1] Rema Y.D. 286:2 and Bei’ur HaGra 286:4.

[2] Aruch HaShulchan  Y.D. 286:10; Mishnah Berurah 84:7; Darchei Moshe Y.D. 286:2.

[3] Sha’arei HaMezuzah 18:9.

[4] Magen Avraham 40:2.

[5] Birchei Yosef 286:4; Kuntres HaMezuzah 286:107,110; Agur B’ohalecha 32:59; Sha’arei HaMezuzah 18:8.

[6] Pitchei Teshuvah 286:7.

[7] Aruch HaShulchan  Y.D. 286:10; Mishnah Berurah 84:7; Darchei Moshe Y.D. 286:2.

[8] Shach Y.D. 286:10.

[9] Sha’arei HaMezuzah 18:9.

[10] Mishnah Berurah 40:7, citing Chochmas Adam; Chovas HaDar 1:7:32. Agur B’ohalecha (32:72:187) writes that this is the custom. Cf. Mezuzot Beitecha, Sha’ar HaTziun 286:57, citing Chazon Ish. Only one of the coverings needs to be opaque.

[11] Shulchan Aruch O.C. 40:2.

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Let me give you a little background to help you choose the right cover for the right situation:

Need for a Cover – Because it is customary to touch mezuzot as one passes by them, a cover ensures that the letters of the Divine Name written on the back of the scroll are not wiped away over time.^[1]

Some authorities add that the cover serves to protect the mezuzah from contact with hands that have not been ritually washed.^[2] Additionally, the cover secures the mezuzah in place^[3] and keeps it from unrolling.^[4]

Protective Back – A mezuzah cover serves to protect the scroll from damage due to moisture or other factors.^[5] Consequently, a cover with a protective back is preferable for most doorways.^[6]

Tube – A tube cover that opens from the bottom would be the ideal choice for a mezuzah that will be exposed to the rain.

Clear or Opaque – A clear cover that allows the Divine Name on the outside of the scroll to be seen is generally preferable. However, opaque covers are appropriate in rooms where the mezuzah may be exposed to filth or immodesty.^[7]  An opaque cover will also protect the mezuzah from damage due to exposure to the sun.

Expensive – The Sages teach that we are enjoined to beautify the mitzvot. They base this on the verse: “This is my God and I will glorify Him (Shemos 15:2).” However, the Talmud states that a person is only required to add a third onto the cost of the mitzvah to achieve this.^[8] For example, if the mezuzah scroll itself costs $36, one would not be obligated to spend more than $12 to beautify it.^[9] However, this “beautification” applies to buying a beautifully and carefully written scroll even more than to investing money in a beautiful cover. The $12 top-up would apply to the total obligation.^[10]

All this is in regard to your basic obligation. You can certainly choose to invest more money in purchasing choice mezuzah scrolls and decorative covers according to your means and personal taste. Our Sages teach that one who “splurges” on a mitzvah, is, in a sense, spending Hashem’s money, and the expense will ultimately be repaid by Heaven in his lifetime.^[11]

Although you didn’t mention the purchase of the scroll, I’d like to point out how important it is to source it from a reliable scribe or from a bookshop that is known to stock only properly kosher scrolls and tefillin. Tragically, there are some shops that sell substandard scrolls and even some that practice outright fraud. It’s very nice to have a beautiful cover, but only if it adorns a kosher mezuzah!

[1] Turei Zahav 286:6.

[2] Rema O.C. 147:1; Teshuvos R. Akiva Eiger 1:58, cited in Aruch HaShulchan  Y.D. 285:5.

[3] Tosafos, Bava Metzia 102a.

[4] Levush Y.D. 289:1, cited in Agur B’ohalecha 9:1:2.

[5] Tosafos, Bava Metzia 102a.

[6] Pitchei Teshuvah (289:2) cites a tradition that the Vilna Gaon instructed that nothing should intervene between the scroll and the doorpost. However, Aruch HaShulchan  questions the validity of this oral ruling as it would be in contradiction to the Talmud’s explicit instruction that the scroll be placed in a tube (Bava Metzia 102a). Mezuzot Beitecha (289:1) reports Chazon Ish’s contention that the Vilna Gaon would never have made such a statement.

[7] Shulchan Aruch Y.D. 286:5.

[8] Bava Kama 9b.

[9] Shulchan Aruch O.C. 656:1; Cf. Mishnah Berurah 656:3.

[10] Agur B’ohalecha 9:13.

[11] Bava Kama 9b and Rashi, op. cit.

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