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Writing on Shabbat is one of the 39 primary melachot of Shabbat. The topic of [[erasing on Shabbat]] is dealt with on a its own page.
[[Writing on Shabbat]] is one of the 39 primary melachot of [[Shabbat]]. <ref> Mishna [[Shabbat]] 7:2 Daf 73a. Rashi 73a says that writing is counted among the melachot because in the mishkan they would write on each board of the Mishkan in order to return it to its correct place whenever the Mishkan was reassembled </ref> The topic of [[erasing on Shabbat]] is dealt with on a its own page.
==Introduction==
==Introduction==
# One who writes two letters on shabbat is chayav for the melacha of kotaiv, but if one letter is significant enough that qualifies as well. <ref> Mishna in Masechet [[Shabbat]] 73a writes that the prohibited melacha is for two letters but the gemara 104b says if it is one letter that finishes off the book, you are also obligated. The Avnei Nezer 201 explains that this is because it gives it significance. </ref>     
# One who writes two letters on [[shabbat]] is chayav for the melacha of kotaiv, but if one letter is significant enough that qualifies as well. <ref> Mishna in Masechet [[Shabbat]] 73a writes that the prohibited melacha is for two letters but the gemara 104b says if it is one letter that finishes off the book, you are also obligated. The Avnei Nezer 201 explains that this is because it gives it significance. </ref>     
# Writing any kind of letter or symbol (that represents some idea) is forbidden under Kotaiv. <Ref> Rambam [[Shabbat]] 11:9. Biur Halacha 340:4  b'mashkin writes that based on [[Shabbat]] Yerushalmi 7:2 that if you draw a picture you are liable </ref>
# Writing any kind of letter or symbol (that represents some idea) is forbidden under Kotaiv. <Ref> Rambam [[Shabbat]] 11:9. Biur Halacha 340:4  b'mashkin writes that based on [[Shabbat]] Yerushalmi 7:2 that if you draw a picture you are liable </ref>
# Affixing letters to a surface is also considered Kotaiv. <Ref> Magan Avraham 340:10, Mishna Brurah 340:22 (8) </ref>Examples include:  
# Affixing letters to a surface is also considered Kotaiv. <Ref> Magan Avraham 340:10, Mishna Brurah 340:22 (8) </ref>Examples include:  
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# However, if the letters exist on a surface already it’s permissible to arrange them in an order. <Ref> Sh”t Igrot Moshe O”C 1:135 </ref>Examples include:
# However, if the letters exist on a surface already it’s permissible to arrange them in an order. <Ref> Sh”t Igrot Moshe O”C 1:135 </ref>Examples include:
## Arranging number cards in front of the shul to show congregants the correct page number  
## Arranging number cards in front of the shul to show congregants the correct page number  
## Lining up numbers of a combination lock <ref> Tzitz Eliezer vol 13 Siman 44, Bezel Chachma vol Siman 78, Shevet HaKehati vol 2 Siman 153, Shalmei Yehuda 3:!6 in the name of Rav Elyashiv Shlita, Mishnat Halachot vol  5 Siman 48, Chelkat Yacov vol 3 Siman 150, Divrei Shalom vol 4 Siman 51 </ref>
## Lining up numbers of a combination lock <ref> Sh"t Tzitz Eliezer 13:44, Sh"t Bitzel Hachochma vol Siman 78, Shevet HaKehati 2:153, Shalmei Yehuda 3:16 in the name of Rav Elyashiv, Mishnat Halachot 5:48, Chelkat Yaakov 3:150, Divrei Shalom 4:51 </ref>
## Playing a game that entails placing numbered tiles adjacent to one another
## Playing a game that entails placing numbered tiles adjacent to one another
#It is only forbidden by the torah if the writing is permanent, but even if it is temporary it is forbidden by the rabbis. <ref> Shulchan Aruch 340:4 quoting the Or Zarua 76 that non-permanent ink is forbidden midirabanan. </ref>
#It is only forbidden by the torah if the writing is permanent, but even if it is temporary it is forbidden by the rabbis. <ref> Shulchan Aruch 340:4 quoting the Or Zarua 76 that non-permanent ink is forbidden midirabanan. </ref>
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# One may signal in the air, water or on a dry board in the form of letters if it doesn’t leave any mark. <Ref> Rama 340:4, Mishna Brurah 340:22, Shar Tzion 340:28 </ref>
# One may signal in the air, water or on a dry board in the form of letters if it doesn’t leave any mark. <Ref> Rama 340:4, Mishna Brurah 340:22, Shar Tzion 340:28 </ref>
==Pictures==
==Pictures==
# Taking a photograph is forbidden as it draws an image, but one does not have to avoid being in a picture taken by a non-Jew for his own purposes. <Ref> Mayim CHaim O”C 1: 145, Shemirat Shabbat KeHilchata 16:26, Rivivot Efraim 3:230 </ref>
# Taking a photograph is forbidden as it draws an image, but one does not have to avoid being in a picture taken by a non-Jew for his own purposes. <Ref> Mayim CHaim O”C 1: 145, Shemirat [[Shabbat]] KeHilchata 16:26, Rivivot Efraim 3:230 </ref>
# Regarding walking in an area where there is a surveillance camera, see [[Electronics on Shabbat]].
# Regarding walking in an area where there is a surveillance camera, see [[Electronics on Shabbat]].
==Books==
==Books==
# One may mark (not in the form a letter) a parchment by pressing one's nail on the parchment because it doesn’t last, yet it’s preferable not to do this because some authorities forbid this. <Ref> S”A 340:5, Birkei Yosef 340:5 that Or Zaruah and Smak forbid, Beir Halacha D”H “Mutar”  </ref> However, all opinions agree that it’s forbidden to mark a paper as it’s soft and the mark will last. <Ref> Mishna Brurah 340:25 </ref>
# One may mark (not in the form a letter) a parchment by pressing one's nail on the parchment because it doesn’t last, yet it’s preferable not to do this because some authorities forbid this. <Ref> S”A 340:5, Birkei Yosef 340:5 that Or Zaruah and Smak forbid, Biur Halacha D”H “Mutar”  </ref> However, all opinions agree that it’s forbidden to mark a paper as it’s soft and the mark will last. <Ref> Mishna Brurah 340:25 </ref>
# One may fold the page of a book to mark the place even if the crease leaves a lasting mark. <Ref> Menuchat Ahava 22:25, Shevet Hakehati 1:130 writes that it’s better not to fold the pages even during the week so as not to disrespect the sefer. Rivivot Efraim 1:223 (11) </ref>
# One may fold the page of a book to mark the place even if the crease leaves a lasting mark. <Ref> Menuchat Ahava 22:25, Shevet Hakehati 1:130 writes that it’s better not to fold the pages even during the week so as not to disrespect the sefer. see also Rivivot Efraim 1:223 (11) </ref>
# If letters or pictures are written on the side of pages of a book, many authorities hold that there is what to rely on to open and close the book. However, it’s correct to use another copy of the same book if that is available. Also, it’s preferable not to write on the sides of books in order to avoid this issue.  <Ref> Birkei Yosef 340:5, Leviat Chen 120, Tzitz Eliezer vol. 13 Siman 44, Vayesh Moshe vol 1 Siman 65. </ref>
# If letters or pictures are written on the side of pages of a book, many authorities hold that there is what to rely on to open and close the book. However, it’s correct to use another copy of the same book if that is available. Also, it’s preferable not to write on the sides of books in order to avoid this issue.  <Ref> Birkei Yosef 340:5, Leviat Chen 120, Sh"t Tzitz Eliezer 13:44, Vayesh Moshe 1:65, Mishna Berura 340:17.
# If a page in a book ripped where words are written, it’s permissible to place the pieces next to one another in order to read it, if one doesn’t have another copy of that book. <Ref> Mishnat Halachot vol 6 Siman 89, Beir Moshe vol 6 Siman 125, Shemirat [[Shabbat]] KeHalacha 28:2, Igrot Moshe Y”D vol 2 Siman 75 D”H “VeDvar HaDaf” </ref>
* The Levush 340:4 writes that it is a torah violation to open or close a book with words stamped on the sides of the pages. Opening the book is [[erasing]] and then closing the book again is writing. Magen Avraham 340:6 and Chazon Ish 61:1 are machmir for this Levush.
# If pages were stuck together by glue or some or material (like water) then it depends; if the pages are stuck in a place of letters, it’s forbidden to pull them apart because in doing so one breaks the letters, however, if the pages are stuck in a place of no letters, it’s permissible to pull the pages apart. <Ref>Shemirat Shabbat KeHilchata 28:1 </ref>
* However, Sh"t Rama 119 and Taz 340:2 disagree saying that bringing existing letters together isn't a melacha and since the book is meant to be open and closed it is like opening and closing a door which is certainly permissible and not an issue of [[boneh]] and soter. Sh"t Har Tzvi Melechet Kotev 4 writes that even the Levush himself agrees that [[seperating]] two complete letters isn't an issue of writing. He is just concerned of joining and [[separating]] letters fragments but not [[separating]] two whole letters.
* Therefore Mishna Berura 340:17 rules that although halacha is against the Levush, one should be machmir if he has another book available. </ref>
# If a page in a book ripped where words are written, it’s permissible to place the pieces next to one another in order to read it, if one doesn’t have another copy of that book. <Ref> Mishnat Halachot vol 6 Siman 89, Sh"t Be'er Moshe 6:125, Shemirat [[Shabbat]] KeHalichata 28:2, Igrot Moshe Y”D vol 2 Siman 75 D”H “VeDvar HaDaf” </ref>
# If pages were stuck together by glue or some or material (like water) then it depends; if the pages are stuck in a place of letters, it’s forbidden to pull them apart because in doing so one breaks the letters, however, if the pages are stuck in a place of no letters, it’s permissible to pull the pages apart. <Ref>Shemirat [[Shabbat]] KeHilchata 28:1 </ref>
==Other Practical Examples==
==Other Practical Examples==
# It’s permissible to walk in shoes that have words etched into the soles that form words when walking on dirt or snow. <Ref> Yabia Omer O”C 5:28, Az Nidaberu 8:21, Beir Sharim 2:67, 3:38:3.  </ref>
# It’s permissible to walk in shoes that have words etched into the soles that form words when walking on dirt or snow. <Ref> Yabia Omer O”C 5:28, Az Nidaberu 8:21, Beir Sharim 2:67, 3:38:3.  </ref>
# One can be lenient to wipe with tissue that has words not of sanctity in languages other than Hebrew. <Ref> Yabia Omer O”C 5:29, Az Nidaberu 1 pg 164#129, Rivivot Efraim 1:257 related to throwing paper with words on it in water. </ref>
# One can be lenient to wipe with tissue that has words not of sanctity in languages other than Hebrew. <Ref> Sh"t Yabia Omer O”C 5:29, Az Nidberu 1 pg 164#129, Sh"t Rivivot Efraim 1:257 related to throwing paper with words on it in water. </ref>
# It’s permissible to use a thermometer for which letters appear if the person has fever and when it’s removed from the person the letters disappear. [A digital thermometer is forbidden because using it completes an electric circuit.] <ref> Sh”t Yechva Daat 4:29, Sh”t Tzitz Eliezer 14:30 concludes that if a regular thermometer is available one shouldn’t use this type of thermometer, Minchat Ahava 22:19, Kinyan Torah 3:39 </ref>
# It’s permissible to use a thermometer for which letters appear if the person has fever and when it’s removed from the person the letters disappear. [A digital thermometer is forbidden because using it completes an electric circuit.] <ref> Sh”t Yechave Daat 4:29, Sh”t Tzitz Eliezer 14:30 concludes that if a regular thermometer is available one shouldn’t use this type of thermometer, Minchat Ahava 22:19, Kinyan Torah 3:39 </ref>
# Regarding putting together a jigsaw puzzle on Shabbat, see [[Games on Shabbat]].
# Regarding putting together a jigsaw puzzle on [[Shabbat]], see [[Games on Shabbat]].


==Sources==
==Sources==
<references/>
<references/>

Revision as of 04:40, 18 October 2013

Writing on Shabbat is one of the 39 primary melachot of Shabbat. [1] The topic of erasing on Shabbat is dealt with on a its own page.

Introduction

  1. One who writes two letters on shabbat is chayav for the melacha of kotaiv, but if one letter is significant enough that qualifies as well. [2]
  2. Writing any kind of letter or symbol (that represents some idea) is forbidden under Kotaiv. [3]
  3. Affixing letters to a surface is also considered Kotaiv. [4]Examples include:
    1. Attaching letters to a wallpaper,
    2. Placing magnetic letters to a board
    3. Arranging edible letters onto a cake.
    4. Snapping Scrabble letter tiles into fitted groves
  4. However, if the letters exist on a surface already it’s permissible to arrange them in an order. [5]Examples include:
    1. Arranging number cards in front of the shul to show congregants the correct page number
    2. Lining up numbers of a combination lock [6]
    3. Playing a game that entails placing numbered tiles adjacent to one another
  5. It is only forbidden by the torah if the writing is permanent, but even if it is temporary it is forbidden by the rabbis. [7]

Forms of writing

  1. It’s forbidden to write on a table with liquids on his finger. [8]
  2. It’s forbidden to write letters in fog or steam. [9]
  3. Fingerprinting (dipping one’s finger into ink and then placing it on paper) is forbidden as it forms a meaningful image. [10]
  4. One may signal in the air, water or on a dry board in the form of letters if it doesn’t leave any mark. [11]

Pictures

  1. Taking a photograph is forbidden as it draws an image, but one does not have to avoid being in a picture taken by a non-Jew for his own purposes. [12]
  2. Regarding walking in an area where there is a surveillance camera, see Electronics on Shabbat.

Books

  1. One may mark (not in the form a letter) a parchment by pressing one's nail on the parchment because it doesn’t last, yet it’s preferable not to do this because some authorities forbid this. [13] However, all opinions agree that it’s forbidden to mark a paper as it’s soft and the mark will last. [14]
  2. One may fold the page of a book to mark the place even if the crease leaves a lasting mark. [15]
  3. If letters or pictures are written on the side of pages of a book, many authorities hold that there is what to rely on to open and close the book. However, it’s correct to use another copy of the same book if that is available. Also, it’s preferable not to write on the sides of books in order to avoid this issue. [16]
  4. If a page in a book ripped where words are written, it’s permissible to place the pieces next to one another in order to read it, if one doesn’t have another copy of that book. [17]
  5. If pages were stuck together by glue or some or material (like water) then it depends; if the pages are stuck in a place of letters, it’s forbidden to pull them apart because in doing so one breaks the letters, however, if the pages are stuck in a place of no letters, it’s permissible to pull the pages apart. [18]

Other Practical Examples

  1. It’s permissible to walk in shoes that have words etched into the soles that form words when walking on dirt or snow. [19]
  2. One can be lenient to wipe with tissue that has words not of sanctity in languages other than Hebrew. [20]
  3. It’s permissible to use a thermometer for which letters appear if the person has fever and when it’s removed from the person the letters disappear. [A digital thermometer is forbidden because using it completes an electric circuit.] [21]
  4. Regarding putting together a jigsaw puzzle on Shabbat, see Games on Shabbat.

Sources

  1. ↑ Mishna Shabbat 7:2 Daf 73a. Rashi 73a says that writing is counted among the melachot because in the mishkan they would write on each board of the Mishkan in order to return it to its correct place whenever the Mishkan was reassembled
  2. ↑ Mishna in Masechet Shabbat 73a writes that the prohibited melacha is for two letters but the gemara 104b says if it is one letter that finishes off the book, you are also obligated. The Avnei Nezer 201 explains that this is because it gives it significance.
  3. ↑ Rambam Shabbat 11:9. Biur Halacha 340:4 b'mashkin writes that based on Shabbat Yerushalmi 7:2 that if you draw a picture you are liable
  4. ↑ Magan Avraham 340:10, Mishna Brurah 340:22 (8)
  5. ↑ Sh”t Igrot Moshe O”C 1:135
  6. ↑ Sh"t Tzitz Eliezer 13:44, Sh"t Bitzel Hachochma vol Siman 78, Shevet HaKehati 2:153, Shalmei Yehuda 3:16 in the name of Rav Elyashiv, Mishnat Halachot 5:48, Chelkat Yaakov 3:150, Divrei Shalom 4:51
  7. ↑ Shulchan Aruch 340:4 quoting the Or Zarua 76 that non-permanent ink is forbidden midirabanan.
  8. ↑ S”A 340:4, Mishna Brurah 340:19
  9. ↑ Mishna Brurah 340:20
  10. ↑ Shemirat Shabbat KeHalachata 41:75, Eretz Tzvi Siman 71,Yeshuot Moshe 1:70, Shuirim Metzuiim BeHalacha 80:55, Chelekat Yakov 3:25, Nachalat Ezra Hadaya O”C 1:7, Vayeshev Moshe 1:62
  11. ↑ Rama 340:4, Mishna Brurah 340:22, Shar Tzion 340:28
  12. ↑ Mayim CHaim O”C 1: 145, Shemirat Shabbat KeHilchata 16:26, Rivivot Efraim 3:230
  13. ↑ S”A 340:5, Birkei Yosef 340:5 that Or Zaruah and Smak forbid, Biur Halacha D”H “Mutar”
  14. ↑ Mishna Brurah 340:25
  15. ↑ Menuchat Ahava 22:25, Shevet Hakehati 1:130 writes that it’s better not to fold the pages even during the week so as not to disrespect the sefer. see also Rivivot Efraim 1:223 (11)
  16. ↑ Birkei Yosef 340:5, Leviat Chen 120, Sh"t Tzitz Eliezer 13:44, Vayesh Moshe 1:65, Mishna Berura 340:17.
    • The Levush 340:4 writes that it is a torah violation to open or close a book with words stamped on the sides of the pages. Opening the book is erasing and then closing the book again is writing. Magen Avraham 340:6 and Chazon Ish 61:1 are machmir for this Levush.
    • However, Sh"t Rama 119 and Taz 340:2 disagree saying that bringing existing letters together isn't a melacha and since the book is meant to be open and closed it is like opening and closing a door which is certainly permissible and not an issue of boneh and soter. Sh"t Har Tzvi Melechet Kotev 4 writes that even the Levush himself agrees that seperating two complete letters isn't an issue of writing. He is just concerned of joining and separating letters fragments but not separating two whole letters.
    • Therefore Mishna Berura 340:17 rules that although halacha is against the Levush, one should be machmir if he has another book available.
  17. ↑ Mishnat Halachot vol 6 Siman 89, Sh"t Be'er Moshe 6:125, Shemirat Shabbat KeHalichata 28:2, Igrot Moshe Y”D vol 2 Siman 75 D”H “VeDvar HaDaf”
  18. ↑ Shemirat Shabbat KeHilchata 28:1
  19. ↑ Yabia Omer O”C 5:28, Az Nidaberu 8:21, Beir Sharim 2:67, 3:38:3.
  20. ↑ Sh"t Yabia Omer O”C 5:29, Az Nidberu 1 pg 164#129, Sh"t Rivivot Efraim 1:257 related to throwing paper with words on it in water.
  21. ↑ Sh”t Yechave Daat 4:29, Sh”t Tzitz Eliezer 14:30 concludes that if a regular thermometer is available one shouldn’t use this type of thermometer, Minchat Ahava 22:19, Kinyan Torah 3:39
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