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Answer: We will start with some of the basic rules/opinions of bal tosif. Tosafot (Rosh Hashana 16b) asks how we can blow shofar both before and during Musaf without violating bal tosif and answers that there is nobal tosif on repeating a mitzva more times than necessary. The Rashba (Rosh Hashana 16a) says that one does not violate bal tosif if the additional activity is mandated by Chazal. (The Rambam (Mamrim 2:9) says that if the Rabbis formulate their Rabbinic law as if it is a Torah obligation, they are in violation of bal tosif.)
Many Acharonim compare the matter of two mezuzot due to a doubt to that of two sets of tefillin due to a doubt, and the latter is the subject of much discussion. The Shulchan Aruch (Orach Chayim 34:2) says that one who wants to don the "tefillin of Rabbeinu Tam" in addition to "the tefillin of Rashi" should, if possible, don both pairs at the same time. The Shulchan Aruch just requires avoiding bal tosif by having in mind that while whatever is really the correct tefillin is for the mitzva, the other one is "no more than straps." (Tosafot Yeshanim, Yoma 57a says that adding to a mitzva just for the purpose of eliminating doubt is not subject to bal tosif, but this is not the accepted opinion.) The Tur (OC 34) rejects the relevance of bal tosif more fundamentally, saying that it applies, for example, when one has five compartments in the tefillin, but not by wearing two separate pairs of normal tefillin.
Many take issue with the Tur based on a gemara in Eiruvin (96a), which says that one who finds tefillin on Shabbat outside an eiruv and wants to wear them so that he can bring them to safety may not wear two pairs at a time, among other reasons, because of bal tosif. While we cannot summarize all the discussion on the matter, we mention that the Magen Avraham (34:2) says that one can don two pairs of tefillin only if one of them is not kosher. The Mishna Berura (34:8) says that the Shulchan Aruch’s case is permitted only because it has two factors that minimize bal tosif: 1. the extra element is separate from the basic one (see Sanhedrin 88b); 2. one of the entities is unfit for the mitzva. Even then, one should intend that only one of them (we do not know which) is for the mitzva.
Along the lines of the gemara, the Pitchei Teshuva (Yoreh Deah 291:2) says that one who puts two mezuzot on the same doorpost violates bal tosif. This is not as strange an occurrence as one might think. Poskim discuss, for example, one who rents an apartment from a Jew who is not very careful about mitzvot who has a tiny mezuza case covered by paint, which the renter does not have permission to remove. Then, the question is whether he can affix another one.
Regarding your question of putting mezuzot on two posts, where only one can be obligated in a mezuza, Acharonim disagree. The Binyan Tzion (99) says that the mezuza that is on the wrong door post has no more halachic significance than the wrong pair of tefillin, and therefore the Shulchan Aruch’s idea of donning two pair of tefillin can be applied to mezuzot on the two questionable posts. The Maharam Shick (Yoreh Deah 287) argues that a kosher mezuza affixed to a door post, even when it is to the doorpost that does not have an obligation, falls within the realm of the mitzva, making it subject to bal tosif when it is opposite a mezuza in the right place.
Among contemporary poskim, while there is no clear consensus (see Yabia Omer VI, OC 2), the stronger opinion is to not sanctionmezuzot on opposite door posts, whether as a clear ruling (Minchat Yitzchak I:9) or as a practical preference (Shevet Halevi III:150; Bemareh Habazak (IX:35). In addition to formalistic bal tosif issues, it is problematic policy to create a an odd-looking new phenomenon of twomezuzot, even if it is out of a desire for stringency/covering all bases, which itself is very often a two-edged sword.
Bemare Habazak - Rabbis Questions (654)
Rabbi Daniel Mann
227 - Roasted Foods on Pesach
228 - Mezuzot on Both Doorposts?
229 - Maariv Around the Time of Chatzot
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Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
Rabbis in Midrash
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Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
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Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
