Halachipedia - User contributions [en]

Customs of Purim

2014-06-29T02:45:14Z

MDjavaheri: Added a link to Al HaNissim on Chanukah

==Working on Purim==
# The minhag in some places is not to work on [[Purim]] and in some places the minhag is to work, however, one will not see Bracha that one earns from that work. <Ref>S”A 696:1 </ref> s.v. Ein Osin </ref>
# From nightfall until one reads the megilla he should not do any work or take a nap. <ref> Mishna Brurah 692:10,15 </ref>
No dictionary results were found. Please try another search.
==Wearing Costumes on Purim==
# There is a custom to wear [[costumes]] on [[Purim]]. <ref> Mahari Mintz [[Teshuva]] 15, [http://www.yutorah.org/lectures/lecture.cfm/742340/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Purim_Costumes 10 minute halacha on Purim Costumes] by Rabbi Aryeh Lebowitz </ref> There are many explanations brought down for this minhag. <ref>
* Siach Yitzchok 380 explains that that we are trying to highlight the fact that Haman hid his hate for the Jewish people when approaching Achashverosh for permission to destroy the Jews. Hashem responded measure for measure by sending Eliyahu disguised as Charvonah to defend the Jewish people.
* The Bnei Yissaschar (on Adar 9:1) cites a Maharam Chagiz who quotes the Gemara Megilla 12a. The Gemora explains that the Jewish people only did things “Lifnim” – hidden – So Hashem as well only did things “Lifnim” – hidden.
* Eliya Rabba 696 says that since Mordechai was dressed up in the royal clothing, we dress up to commemorate that.
* Torat Hamoadim pg. 267 quotes Rav Meir Mazuz (Sansan Liyair 12) that this custom almost certainly developed with non-Jewish origins and therefore tries to stop it
* see [http://www.yutorah.org/lectures/lecture.cfm/732687/Rabbi_Eliakim_Koenigsberg/Sichos_Mussar-_The_Connection_Between_Costumes_and_Drinking_on_Purim# The Connection Between Costumes and Drinking on Purim] by Rabbi Eliakim Koenigsberg for an additional explanation
* see [http://www.yutorah.org/lectures/lecture.cfm/742340/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Purim_Costumes 10 minute halacha on Purim Costumes] by Rabbi Aryeh Lebowitz for additional reasons
* see also [http://ohr.edu/4676 Costume Costum] by Rabbi Richards Jacobs
</ref>
# Many poskim are against cross-dressing on [[Purim]] as a costume <ref>
*As a general rule, dressing up in clothing exclusive to the opposite gender is definitely a problem. The Torah expressly forbids such behavior: "A man's attire shall not be on a woman, nor may a man wear a woman's garment." Deuteronomy 22:5
*Mahari Mintz [[Teshuva]] 15 writes that he saw many people dress as members of the opposite gender on [[Purim]] in the presence of leading Hachamim, and the Hachamim did not object. He justifies this custom that since one is only dressing up for the [[Purim]] celebration and not to promote and promiscuity it could be permissible. The Mahari Mintz compares this practice to the custom he observed of allowing children to grab candies from each other on [[Purim]]. Even though Halacha clearly forbids taking other people’s possessions even in jest, and considers this outright theft, in the context of the [[Purim]] celebration it is deemed permissible.
* Rama 696:8 writes based on the Mahari Mintz that some are lenient with this and the minhag is to be lenient. The reason is that the issur of cross dressing is because it promotes "Znus" but since on [[Purim]] it is done just for "simcha be'alma" fun the issur does not apply
* Rama additionally records a custom to allow wearing on [[Purim]] clothes that contain Shaatnez on the level of Rabbinic enactment; these enactments were waived for the purpose of the special joy of [[Purim]].
* Taz YD 182:4 writes that his father-in-law, the Bach, disagreed with the Rama and brought proof from the Yereim that one shouldn't do so for a wedding, and concludes that anyone who refrains will merit blessing
*Rambam and Rabbi Eliezer of Metz (Sefer Yeraim 98) quoted in Sh"t Yechave Daat 5:50: dressing as a member of the opposite gender is forbidden under all circumstances, even for [[Purim]] or for the joy of bride and groom.
* Rav Chaim Kanievsky says in the name of the Chazon Ish that cross dressing on [[Purim]] is inappropriate even for children. Bayit Hayehudi Volume 4 page 285 agrees.
* Pri Megadim OC Mishbetzot Zahav 696:5 writes that if one is only wearing one women's garment but still clearly looks like a man, he may be lenient. This is quoted by Mishna Brura 696:30. Nevertheless, [http://matzav.com/rav-dovid-feinstein-purim-halacha-tidbits Rav Dovid Feinstein] ruled that wearing a women's wig would constitute a simlas isha and would be prohibited.
* Chacham Ovadyah Yosef (Chazon Ovadyah [[Purim]] pg 199, Yalkut Yosef pocket-size Moadim pg 494, Sh"t Yabia Omer YD 5:14 and Yechave Daat 5:50) forbids any [[costumes]] that involve cross-dressing on [[Purim]], even for children. see also [http://www.halachayomit.co.il/EnglishDisplayRead.asp?readID=1910 Halacha Yomit]. Rav Menashe Klein (Sh"t Mishneh Halachot 11:563) and [http://www.dailyhalacha.com/displayRead.asp?readID=513 Rabbi Eli Mansour] agree
* Aruch Hashulchan 696:12 writes that although the Rama justifies the custom, this custom doesn't exist anymore
* see [http://www.yutorah.org/lectures/lecture.cfm/742217/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Crossdressing_on_Purim 10 minute halacha on Crossdressing on Purim] by Rabbi Aryeh Lebowitz </ref>
# There is a custom to wear [[Yom Tov]] clothing on [[Purim]] starting the night of [[Purim]]. <ref>Torat HaMoadim ([[Purim]] 8:1), Ben Ish Chai Parashat Titzaveh Halacha 22, Mishna Brura 695:3 </ref>

==Prayers==
===Al Hanissim===
# The [[prayer]] of al hanissim is inserted into the shmoneh esrei in the beracha of modim and in the beracha of nodeh licha in [[birkat hamazon]] on [[Purim]]. <ref> S"A 693:2 </ref>
# At night, before reading the megilla we say al hanissim. <ref> Rama 693:2. </ref> This is true even if one recites [[arvit]] before nightfall. <ref> Mishna Brurah 693:4 </ref>
# See [[Al Hanissim on Chanukah]]

===[[Hallel]]===
# [[Hallel]] isn't recited on [[Purim]]. <ref> S"A 693:3, Mishna Brurah 693:7. The gemara megilla 14a gives three possible reasons: 1. It didn't occur in the [[land of Israel]]. 2. That the megilla serves as its replacement. 3. when the story is over, we were still servants to Achashverosh. </ref>
===Tachanun===
# We do not say [[Tachanun]] or Laminatzeach on [[Purim]]. <ref> Mishna Brurah 693:8 </ref>
==Weddings on Purim==
# Ashkenazim hold that one shouldn't have a wedding on the day on which one reads the [[Megillah]] (which is the 14th of Adar except for those observing Shushan [[Purim]] in which case its the 15th of Adar). <ref>Kitzur S"A 142:9</ref>However, Sephardim hold that if there's a need one may have a wedding on [[Purim]].<ref>S"A 696:8 writes that one may have a wedding on [[Purim]]. Kaf HaChaim 696:51 quotes some achronim who question this but concludes that if there's a need, one may have a wedding on [[Purim]], but one should do the [[Seudat Purim]] before the Chupah. </ref>
==Sources==
<references/>
[[Category:Holidays]]
[[Category:Prayer]]
[[Category:Purim]]

Reference of Measurements in Halacha

2014-06-08T02:19:42Z

MDjavaheri: Added the Beur Halacha 416 and Chazon Ovadia. Tizku LeMitzvot, especially on the new editor!

There are many different [[measurements]] used in the Torah and classical Rabbinic Seforim, which are important for daily living. An example is the specific amount of wine that [[Kiddush]] is made on: One [[Revi'it]]. If one doesn't know how much a [[Revi'it]] is, how can one fulfill the Mitzvah properly?
The modern day equivalents for many Hebrew [[measurements]] are discussed below.
In addition, discussed below are many Halachic times which also matter for everyday use.
==Kezayit==
# According to Ashkenazim, all sizes are measured in volume and not weight.<Ref> Mishna Brurah 456:3, Vezot HaBracha (pg 6) </ref> However, according to Sephardim the actual halacha is that measures are in volume but the minhag is to follow the measures in weight. <ref>See Yalkut Yosef (Klalei [[Brachot]] pg 195-202) discusses this at length. </ref>
# There’s a dispute in the Rishonim whether the [[Kezayit]] (olive size) is a half or third of a [[KeBaytzah]] (egg size), and regarding [[Bracha Achrona]] and Deoritta Mitzvot, the halacha follows the opinion that a [[Kezayit]] is half a KeBeytzah. <Ref>
* Mishna Brurah 486:1 writes that the Tosfot holds a [[Kezayit]] is half of a KeBeitzah with the shell and the Rambam holds it is a third of a KeBeitzah (see Tosfot (Yoma 80b s.v. Agav), Rambam (Eiruvin 1:9)). S”A 486 rules like Tosfot. Rav Avraham Chaim Noeh (Shiurei Torah 3:12) argues that Tosfot holds half a KeBeitzah without the shell.
* What's the halacha? Mishna Brurah 486:1 rules that for Deoritta Mitzvot and [[Bracha Achrona]], one should eat the size of half a KeBeitzah, but for Derabbanan Mitzvot, one third suffices. He adds that since one has to make a Bracha on [[maror]], one should eat half a KeBeitzah. </ref>
# According to Rav Chaim Noeh, the [[Kezayit]] for Deoritta measures (eating [[Matzah]]) and [[Bracha Achrona]] is 27cc. The Chazon Ish’s opinion is that the [[Kezayit]] is 33.3 grams (1.3 oz). <ref>
* The Tzlach (Pesachim 116b) holds that the modern day eggs are half the size of those in the days of Chazal. However, Rav Noeh (Shiurei Torah Shaar 3) argues that the modern day eggs have not changed from the days of Chazal. Mishna Brurah 486:1 writes that for the mitzvah deoraitta of [[matza]], one should follow the stringent view of the Tzlach. see Rav Shlomo Wahrman (Orot Haesach 28) who explains why there is no need to say that the eggs have shrunk since the times of the Gemara. see also Maaseh Rav 74, where it says that the Gra accepted the position of the Tzlach.
* Practically, how much is a [[Kezayit]]?
**(1) Rav Chaim Noeh in Shiurei Torah (3:11, pg 191, 5707) writes that for Deoritta Mitzvot one should eat 28.8cc, however, in Shiurei Tzion (p. 70, 5709) he writes that it is 27cc. Vezot HaBracha (Birur Halacha 1) explains that Rav Chaim Noeh retracted from his original ruling.
**(2) Rav Chaim Kanievsky in Shiurin Shel Torah (p. 66) quotes the Chazon Ish that a [[Kezayit]] is 2/3 of a modern egg and an egg can possibly be up to 55cc. Therefore, Vezot HaBracha (Birur Halacha 1) writes that the Chazon Ish holds that 33.3cc is a [[Kezayit]]. The Chazon Ish's opinion of [[Kezayit]] is partially based on the opinion of the Tzlach. see also Chazon Ish in Hilchot [[Shabbat]] 39.
**(3) Vezot HaBracha (Birur Halacha 1) quotes Haggadat Kol Dodi which quotes Rav Moshe Feinstein as saying that a [[Kezayit]] is 31.2cc. [However, Rabbi Bodner in Halachos of K’zayis (p. 24) writes that Rav Dovid Feinstein told him that Rav Moshe never measured the eggs himself and it was his student who calculated 1.1oz, but that if his calculations were more precise he should use those. Therefore, Rabbi Bodner rules, based on his own calculations, that a [[Kezayit]] is 27.2cc.]</ref>
## The minhag of the world and many other authorities is to follow Rav Chaim Noeh’s opinion. <Ref> Vezot HaBracha (pg 6, Birur 1, pg 221) quotes Rav Elyashiv and Rav Shlomo Zalman saying that for [[Bracha Achrona]] the widely accepted measurement of the [[Kezayit]] is according to Rav Chaim Noeh. Vezot HaBracha also mentions that such is the minhag of the world. </ref>
# If one ate between a third and a half a [[KeBaytzah]] one should not make a Bracha achrona because of safek [[Brachot]]. Therefore, one should have less than a third and not make a Bracha achrona or more than a half and make a Bracha achrona. <Ref> Mishna Brurah 486:1 </ref>
# On Mitzvot Deoritta such as eating [[Matzah]] one must be strict to hold a [[Kezayit]] is a half a [[KeBaytzah]]. However, regarding מצות Derabbanan it’s preferable to hold that a [[Kezayit]] is a half a kebaytzah, however, one may rely on the opinion that a [[Kezayit]] is a third a kebaytzah. <Ref> Mishna Brurah 486:1 </ref>

==Kedi Achilat Pras==
# See [[Kedi Achilat Pras]] (the time in which a [[Kezayit]] is considered eaten together)

==KeBaytzah==
# According to Rav Chaim Noeh, the [[KeBaytzah]] is 55cc, and according to the Chazon Ish, it is 100cc. <ref>Vezot HaBracha pg 6 </ref>

==Amah, Tefach, Etzbah==
# According to Rav Moshe Feinstein, the [[Amah]] is 21.25 inches (53.98 centimeters), the [[Tefach]] is 3.54 inches (9.00 centimeters), and the Etzbah is 0.89 inches (2.25 centimeters). <ref> Sh”t Igrot Moshe O”C 1:136. writes that the [[Amah]] is 21.25 inches and one can be strict to hold that it is 23 inches. </ref>
# According to Rav Chaim Noeh, the [[Amah]] is 18.90 inches (48 centimeters), the [[Tefach]] is 3.15 inches (8 centimeters), and the Etzbah is 0.79 inches (2 centimeters) <ref>Shiurei Torah (by Rav Chaim Noeh, Siman 3 Seif 25 pg 249) </ref>
# According to the Chazon Ish, the [[Amah]] is 24 inches (60.96 centimeters), the [[Tefach]] is 4 inches (10.16 centimeters), and the Etzbah is 1 inch (2.54 centimeters). <ref> Shiurin shel Torah (pg 3) by the Steipler quoting the Chazon Ish but admitting that these are approximate measures because of the need to publicize the measures but not an accurate calculation. </ref>
==Mil==
# When [[Mil]] is given in terms of time, some consider it 18 minutes, some 22.5 minutes, and some 24 minutes. <ref>S"A 459:2 writes that the [[mil]] is 18 minutes. Rama 261:1 agrees. Beiur Halacha 459:2 s.v. Haviy quotes some who consider it 22.5 minutes and others who say that it is 24 minutes.</ref>
# When [[Mil]] is given in terms of distance it is equal to 2000 [[Amot]]. <ref>Rashi Yoma 67a s.v. shivah and Tosfot Shabbat 34b s.v. safek write that a mil is 2000 amot. S"A 261:2 writes that 3/4 of a [[mil]] is equal to 1500 [[amot]], implying a [[mil]] is 2000 [[amot]]. [http://www.yeshiva.org.il/midrash/shiur.asp?id=15883#3b Rabbi Melamed on yeshiva.org.il] writes that a [[mil]] is 2000 [[amot]].</ref>

==Revi'it==
# A [[Reviyit]] is a [[KeBaytzah]] and a half.<Ref>Mishna Brurah 486:1 </ref> Therefore, Rav Chaim Noeh holds that the [[Reviyit]] is 86 grams (3 oz),<ref>Shiurei Tzion (p. 69)</ref> the Chazon Ish holds that the [[Reviyit]] is 150 grams (5.3 oz).<ref> Rav Chaim Kanievsky in Shiurin Shel Torah (p. 66) according to the rulings of the Chazon Ish </ref>, and some quote Rav Moshe as saying the [[Reviyit]] is 3.3 oz.<ref>Vezot HaBracha (Birur Halacha 1) quotes Haggadat Kol Dodi which quotes Rav Moshe Feinstein as saying that a [[Reviyit]] is 3.3 oz.</ref>
# With regards to drinking [[the four cups of wine]], see the [[Required Amount of Matzah and Wine for the Seder]] page.

==Kedi Shtiyat Reviyit==
# See [[Kedi Shtiyat Reviyit]] (the time in which a [[Reviyit]] is considered drunk together)
==Prutah==
# A [[prutah]] is 1/40 of a gram of silver (which is about a few cents). However, the [[prutah]] with regards to the mitzvah of returning a lost object is discussed [[Returning_Lost_Objects#Worth_a_Prutah| here]]. <ref> S”A CM 88:1 says a [[prutah]] is a half of a pearl of barley. Shiurei Torah (Rav Chaim Noeh pg 177) and Shiurei HaMitzvot (Chazon Ish pg 65) say a [[prutah]] is 1/40 of a gram of silver (which currently is about 2.3 cents). Halachos of [[Chanukah]] (Rabbi Shimon Eider, pg 38) quotes Rav Moshe Feinstein saying that a [[prutah]] is 2 or 3 cents and not just one penny. See Halachos of Other People’s Money (Rabbi Bodner pg 150) who quotes Rav Moshe regarding a [[prutah]] for the mitzvah of returning a lost object. </ref>

==Toch Kedi Dibbur==
# [[Kedi Dibbur]] is the time it takes to say Shalom Alecha Rebbe. <ref>Kitzur S"A (Klalim s.v. Kedi)</ref>
# [[Toch Kedi Dibbur]] is less than the time it takes to say Shalom Alecha Rebbe.<ref>Kitzur S"A (Klalim s.v. Kedi)</ref>

==Kdei Aniva==
# There are several opinions about how long Kdei Aniva is, however, one doesn't need to be strict to consider it to be longer than 2 gudalin. <ref>How long is kdei aniva? There’s several opinions about this topic:
* Smag- long enough to loop around all the rest of the 7 strings.
* Chayei Adam, Kitzur S"A 9:13- 4 gudalin, Beiur Halacha: 2 gudalin, Eliya Rabba (paskening like Rif and Rosh)- long enough to loop around just 1 string (very short).
* The Beiur Halacha concludes that there’s no need to be strict for more than 2 gudalin. And he says if you have no choice, you can rely on the Eliya Rabba. see [http://ph.yhb.org.il/07-08-11/ Peninei Halacha] </ref>
# How long is the shiur of 2 godlin in practical terms? Chazon Ish : 5 cm, Rav Chaim Naeh: 4 cm. Rav Mordechai Eliyahu (comments to Kitzur 9:13) writes that Kedi Anivah is 4 cm.

==Shaot Zmaniot==
# [[Shaot Zmaniot]] are halachic hours which are calculated by dividing the daytime hours into 12. There’s a dispute of how to measure the day; some count the day from Olot Shachar until [[Tzet HaKochavim]] (Magan Avraham) <ref>Many authorities holds that the halachic hours in the day are considered from Olot including: Sh”t Trumat HaDeshen 1, Levush 267, Minchat Cohen (Mevoh Shemesh 2:6) in name of Tosfot Ramban and Rashba, Bach (431), Taz 433, Pri [[Chadash]] 443, Magan Avraham 58:1, 433:3, Eliyah Raba 58:2, Mizbe’ach Adama 4a, Mikraeh Kodesh 158b, Mateh Yehuda 433, Sh”t Chaim Shal 2:38(70), Tov Ayin 18:38, Sh”t [[Teshuva]] MaAhava 1:25, Shalmei Tzibbur 93c, Chesed Alafim 58:5, Chaye Adam 21:3,27:1, Kitzur Shulchan Aruch 17:1, Magan Giborim (Shiltei Hagiborim 58:3), and Rav Poalim O”C 2:2. </ref>, and some count it from [[HaNetz]] until [[Shekiah]] (Gra).<ref>Many authorities hold that the halachic hours of the day are considered to begin from [[HaNetz]] incluing: Rambam’s Sh”t Pear Hadar 44 (as understood by Halacha Brurah (Shaar Tzion 58:17), Rav Chaim Drok (Noam 9 pg 235), and Orot Chaim 320 against the Yetsiat Mitzmayim (Sefaka Deyoa pg 115)), Siddur Rav Sadyah Goan pg 12, Minchat Cohen Mevoh Hashemesh 2:6 in name of Goanim, Rambam, Rabbenu Yonah, Hagahot Maimon, and Mordechai (Pri [[Chadash]] rejects his proofs), Shiltei Hagiborim on the Mordechai ([[Brachot]] 4:3) (as understood by Magan Avraham 233:3, Shaar Tzion 233:10, and Kaf HaChaim 233:7), Levush (233:1,267), Shaarei Knesset Hagedolah 58:8, Tosfot [[Yom Tov]] (Pesachim 2:3), and Biur HaGra 459:2.</ref>
## According to Sephardim, regarding Deoritta laws (including [[Kriyat Shema]]) one should be strict for the opinion of the Magen Avraham. <ref> In conclusion, Minchat Cohen (Mevoh Hashemesh 2:9), Erech HaShulchan 433, Halichot Olam (vol 1, Vaera 3), and Yalkut Yosef (vol 1, pg 98) write that one should be strict for the opinion of the Magen Avraham for Deoritta issues, for example [[Kriyat Shema]]. </ref>
## Among Ashkenazim, some are strict to hold like the Magen Avraham, unless there is an serious need, in which case one may hold like the Gra. <ref>Rabbi Yechiel Michel Tukachinsky in Sefer Eretz Yisrael (pg 18#3) writes that the minhag of [[Israel]] is to follow the magen avraham and only under pressure may one rely on the Gra.</ref>However, some are lenient to rely on the Gra. <ref>[http://www.yutorah.org/lectures/lecture.cfm/728553/Rabbi_Hershel_Schachter/Shiur_on_Zmanim_in_Halacha Rav Hershel Schachter on yutorah.org] (min 77-79) says that many follow the opinion of the Gra in calculating the time for Sof [[Kriyat Shema]]. </ref>
==Olot HaShachar==
# Many rishonim hold that [[Olot HaShachar]] is 72 minutes before sunrise on a perfect day in Jerusalem which is equivalent to when the sun is 16 degrees below the horizon for everywhere in the world, however, others hold that [[Olot HaShachar]] is 90 minutes on a perfect day which is 19.78 degrees below the horizon. <ref>
* Sefer Zmanim KeHilchatam (Rabbi Berstein, pg 347) writes that 72 minutes on a perfect day in Jerusalem is equal to when the sun is 16 degrees below the horizon and 90 minutes is equal to 19.78 degrees below the horizon. He personally rules that one should be strict for both of these opinions for Deoritta halachas and those derabbanan halachas where safek is lechumra. He tries to prove that this is the opinion of the Mishna Brurah (92:3, Beiur Halacha 163:1 s.v. Berachok). However, he totally rejects the opinion that [[Olot HaShachar]] is 120 minutes before sunrise.
* He also quotes Rabbi Tukachinsky who held like the opinion of 90 minutes.
* [http://www.yutorah.org/lectures/lecture.cfm/728553/Rabbi_Hershel_Schachter/Shiur_on_Zmanim_in_Halacha Rav Hershel Schachter on yutorah.org] (min 65-7) says that we assume that [[Olot HaShachar]] is 72 minutes before sunrise, varying according to one’s location. Similarly, [http://www.ou.org/webcast_kosher Rav Yisrael Belsky] (OU Kosher Webcast, 2011, min 19-21) mentioned in passing that [[Olot HaShachar]] is assumed to be 72 minutes before sunrise, varying according to the longitude and latitude. </ref>
==MeSheyakir==
# There is a wide range of opinions precisely when Misheyakir occurs in Jerusalem on a perfect day, when there is exactly 12 daylight hours and every seasonal hour consists of 60 minutes. The three opinions include: 35 minutes before sunrise,<ref>Rav Moshe Feinstein in Le-Torah ve-Hora'ah Vol. 3:7 and in Iggeros Moshe OC 4:6 holds of 35 minutes. Rav Yaakov Kamenetsky in Emes liyaakov OC 58:1 rules that it is 36 minutes before sunrise. Zmanei Halacha LeMaaseh (pg 19) holds of 40 minutes before sunrise. </ref> 60 minutes before sunrise,<ref>Rav Tukaczinsky in Sefer Eretz Yisrael 1:4 (pg 18), Kaf HaChaim 18:18, Sh"t Binyan Tzion 2:16 hold of 60 minutes before sunrise. Nivreshet (vol 1, pg 43) holds of 52 minutes.</ref> and 66 minutes before sunrise.<ref>Rav Ovadya Yoseh in Yechave Daat 2:8</ref>
# The various opinions would then have to be extrapolated according to the region of the world and time of year.<ref>
* There are two factors at work here: First, the processes of daybreak and nightfall occur faster at places near the equator than places further away from the equator. Second, the speed of these processes are also affected by the seasons.
* A common solution would be to use seasonal minutes. In order to calculate a seasonal hour, one would need to add up all the daytime minutes and then divide by 12 to get the number of minutes that are in each seasonal hour. For instance, if there were 11 hours of daylight, each seasonal hour would consist of 55 minutes. To further complicate matters, there are two ways of counting the daytime minutes: The Magen Avraham counts from dawn until nightfall with the emergence of 3 stars, whereas the Gra counts from sunrise to sunset.
* Another means for calculation, which has only recently been implemented, is to compare the level of brightness by using the relative position of the sun. For instance, it has been determined that 60 minutes before sunrise on a perfect day in Jerusalem the sun is 12.9 degrees below the horizon. Therefore, if one wanted to find the equivalent time anywhere in the world during any season, he would simply determine at what time the sun will be 12.9 degrees below the horizon in that locale on that day and that would be the extrapolated Meshiyakir.</ref> Thus, according to the commonly accepted opinion that Meshiyakir is between 50 and 60 minutes before sunrise in Jerusalem - In New York, depending on the time of the year, it could be anywhere from 56-73 minutes before sunrise.<ref>MyZmanim.com. These figures are determined using MyZmanim’s earliest published position of 11.5 degrees below the horizon. Unfortunately, MyZmanim.com only offers calculations based upon 10.2 degrees, 11 degrees, and 11.5 degrees but not 12.9 degrees. It is unfortunate because 12.9 degrees correlates to Rav Tukaczinsky’s 60 minutes before sunrise which, although is a very lenient position is also well collaborated and accepted.
* [http://www.ou.org/webcast_kosher Rav Yisrael Belsky] (OU Kosher Webcast, 2011, min 21-23) mentions in passing that [[MeSheYakir]] is about 40 or 50 minutes before sunrise.
* [http://www.yutorah.org/lectures/lecture.cfm/728553/Rabbi_Hershel_Schachter/Shiur_on_Zmanim_in_Halacha Rav Hershel Schachter on yutorah.org] (min 68-70) says that Rav Moshe held [[MeSheYakir]] is between 35-40 minutes before sunrise and seems to agree with him, although he mentions that some say it’s 55 minutes before sunrise.</ref>
==HaNetz HaChama (Sunrise)==
# [[HaNetz HaChama]] is sunrise which, in general, is halachically the same as the astronomical calculation of sunrise.<ref>
* [http://www.yutorah.org/lectures/lecture.cfm/728553/Rabbi_Hershel_Schachter/Shiur_on_Zmanim_in_Halacha Rav Hershel Schachter on yutorah.org] (min 69-72) says that sunrise is the same as the sunrise calculated by the naval observatory which is when the sun begins to rise.
* [http://www.yutorah.org/lectures/lecture.cfm/728553/Rabbi_Hershel_Schachter/Shiur_on_Zmanim_in_Halacha Rav Hershel Schachter on yutorah.org] (min 72-77) says that sunset should be determined as though the mountains to the east and west are at sea level and do not block the visibility of the sun. However, the elevation of the place one is currently located is taken into consideration and if one is in a valley the sunset is a little later (less than 5 minutes) than what would have been visible. Yet, he adds, that most opinions hold that regarding sunrise both one’s location’s elevation and surrounding mountains are taken into consideration. </ref>
==Chatzot==
# [[Chatzot]] is midday and midnight, always separated by 12 hours.<ref>Mishna Brurah 1:9 writes that [[chatzot]] at night is always 12 hours after [[chatzot]] of day for any place in the world.</ref>
==Shekiyah (Sunset)==
# [[Shekiyah]] is sunset which, in general, is halachically the same as the astronomical calculation of sunset. <ref>[http://www.yutorah.org/lectures/lecture.cfm/728553/Rabbi_Hershel_Schachter/Shiur_on_Zmanim_in_Halacha Rav Hershel Schachter on yutorah.org] (min 69-72) says that sunset is the same as the sunset calculated by the naval observatory which is when the sun has completely set. </ref>
==Tzet HaCochavim (Emergence of the stars)==
# There's a major dispute when [[Tzet HaCochavim]] is: Rabbenu Tam assumes that it's about 72 minutes after [[Shekiyah]] and the Gra assumes that it's three quarters of a [[mil]] after [[Shekiyah]], varying according to one's locations. <ref>Rabbi Hershel Schachter on [http://www.yutorah.org/lectures/lecture.cfm/728553/Rabbi_Hershel_Schachter/Shiur_on_Zmanim_in_Halacha# yutorah.org (min 43-5)] explains that many practice like the Gra regarding [[Tzet HaCochavim]] on [[Motzei Shabbat]]. See Biur HaGra and Mishna Brurah 261. Pri Megadim assumes that according to Rabbenu Tam, 72 minutes is a fixed time, but Mishna Brurah writes that it varies according to one's location.</ref>
==Bein HaShemashot==
# [[Bein HaShemashot]] is the time period between certain daytime and certain nighttime. In many halachot, it is considered a doubt whether it is considered day or night and has many practical ramifications. There is a major dispute how long this period is. <ref>
* '''(1) Gemara [[Shabbat]]''' 34b says [[Bein HaShemashot]] is considered as a doubt whether it is considered daytime or nighttime. When is [[Bein HaShemashot]]? Rabbi Yehuda says that [[Bein HaShemashot]] starts from [[Shekiyah]] and concludes when the entire ball of the sun has set. Rabbi Yose, however, says that [[Bein HaShemashot]] is as short as the blink of an eye, though R. Yose also agrees that there is a doubt (Tosfot 34b s.v. Rabbi Yose). R. Nechemya says that it is from [[Shekiyah]] and lasts the length of time it takes to walk a half [[mil]]. [Note, a mil is 2000 amot (see above).]
* '''Explanation of Rabbi Yehuda's opinion:''' Rabba explains Rabbi Yehuda as saying that [[Bein HaShemashot]] starts from [[Shekiyah]] even though the sky is still red, while Rav Yosef says [[Bein HaShemashot]] starts from when the sun already set. It follows, says the Gemara, that according to Rabba the span of [[Bein HaShemashot]] is 3/4 of a [[mil]] and according to Rav Yosef [[Bein HaShemashot]] is 2/3 of a [[mil]].
* '''Who do we follow, Rabba or Rav Yosef, in explaining Rabbi Yehuda?''' The Rif (15a) writes that since it is unclear whether halacha follows Rav Yosef or Rabba, one should be strict to follow Rabba that [[Bein HaShemashot]] begins at [[Shekiyah]]. Then he says that it seems halacha should follow Rabba because halacha always follows Rabba with three exceptions and this isn't one of them. Similarly, Rambam ([[Shabbat]] 5:4) rules like Rabba that [[Bein HaShemashot]] begins at [[Shekiyah]]. Rabbenu Yonah (quoted by Rosh [[Shabbat]] 2:23) argues that since they're not arguing about which logic is correct but about what Rav Yehuda said the halacha follows both Rabba and Rav Yosef, whichever way will be a stringency. Therefore, in context of [[accepting Shabbat]], Rama 261:1 rules like Rabba that [[Bein HaShemashot]] is 3/4 of a [[mil]].
* '''Explanation of Rabbi Yose's opinion:''' Shmuel ([[Shabbat]] 35a) says that Rav Yose’s concept of [[Bein HaShemashot]] takes place after the [[Bein HaShemashot]] already finished. Tosfot ([[Shabbat]] 34b s.v. Rabbi Yose) explains that even according to Rabbi Yose there’s a window of time when there is an uncertainty whether it is day or night but it isn’t as long as it is for Rabbi Yehuda. Rosh (Shabbat 2:23) discusses whether Rabbi Yose's [[Bein HaShemashot]] begins immediately after Rabbi Yehuda's or a while afterwards and doesn't come to a clear conclusion. Rashi to 35a s.v. Bein HaShemashot DeRabbi Yose seems to hold that it is right after R. Yehuda's period.
* '''Who does the halacha follow? Rabbi Yehuda or Rabbi Yose''' The Briatta ([[Shabbat]] 34b) says that in regards to practical ramifications [[Bein HaShemashot]] is always considered day as a stringency and night as a stringency. Rif ([[Shabbat]] 14b) and Rambam ([[Shabbat]] 5:4) codify this Briatta. S"A 261:1 rules that during [[Bein HaShemashot]] one may not do anything one may not do on [[Shabbat]] with some exceptions (see there). Therefore, Rabbi Yochanan ([[Shabbat]] 35a) says that we follow Rabbi Yehuda regarding [[Shabbat]] as a stringency and Rabbi Yose regarding Trumah as a stringency. Rif (15a) and Rosh 2:23 codify Rabbi Yochanan as halacha.
* '''(2) Gemara Pesachim''' 94a records Rabbi Yochanan's statement that an average person can walk 30 [[mil]] from [[HaNetz HaChama]] until [[Shekiyah]] and 5 [[mil]] from [[Shekiyah]] until [[Tzet HaKochavim]] (according to Rashi s.v. Ovav). The Gemara challenges this and explains really an average person can walk 32 [[mil]] from [[HaNetz HaChama]] until [[Shekiyah]] and only 4 [[mil]] from [[Shekiyah]] until [[Tzet HaKochavim]].
* '''The opinion of Rabbenu Tam:''' Tosfot (Pesachim 94a s.v. Rabbi Yehuda and [[Shabbat]] 35a s.v. Trei) is bothered how the Gemara [[Shabbat]] seems to say that from [[Shekiyah]] until [[Tzet HaKochavim]] a person can walk 3/4 of a [[mil]] (according to the Rabba) and the Gemara Pesachim says a person can walk 4 [[mil]]. Rabbenu Tam answers that the Gemara [[Shabbat]] was referring to the end of the [[Shekiyah]] and from then until [[Tzet HaKochavim]] is 3/4 of a [[mil]], while the Gemara Pesachim is discussing the beginning of [[Shekiyah]] which takes 4 [[mil]] until [[Tzet HaKochavim]]. Ramban (cited by [[Maggid]] Mishna), [[Maggid]] Mishna ([[Shabbat]] 5:4), and Ran ([[Shabbat]] 15a) agree. The Ran ([[Shabbat]] 15a) explains that according to Rabbenu Tam there's two Shekiyot. After the first it is still considered daytime until 3.25 [[mil]] after the beginning of the [[Shekiyah]]. [[Bein HaShemashot]], which is uncertain day or night, spans 3/4 of a [[mil]] and begins from the beginning of the second [[Shekiyah]]. See Beiur Halacha 261 s.v. Metechila who explains that the first [[Shekiyah]] is when the sun sets from our vision, and the second [[Shekiyah]] is when the light from the sun leaves the sky.
* '''Does halacha follow Rabbenu Tam?''' The S"A 261:2 rules in accordance with Rabbenu Tam and states that from the beginning of the [[Shekiyah]] until [[Bein HaShemashot]] there's 3.25 [[mil]] and then [[Bein HaShemashot]] itself is .75 of a [[mil]], which is equivalent to the time it takes to walk 1500 [[amot]]. Beiur Halacha 261 s.v. Metechila writes that for sure one should be strict for the Gra not to do any melacha after sunset.
* '''(3) Shmuel's opinion:''' Then, Shmuel ([[Shabbat]] 35b) says that [[Bein HaShemashot]] is as long as two stars are seen in the sky, but if there’s only one star, it’s day, and if it’s three, then it’s night. The Gemara then clarifies that the stars which were discussed are medium size stars. Similarly, the Yerushalmi ([[Brachot]], cited by Ran 15a) says that [[Shabbat]] concludes when three stars can be seen in one area and not spread out. The Rambam ([[Shabbat]] 5:4) rules like Shmuel that when three medium size stars are seen it is certain nighttime. The Kesef Mishna ([[Shabbat]] 5:4) is bothered why the Rambam said that [[Bein HaShemashot]] begins from [[Shekiyah]] and ends when three stars are seen, choosing the opinion of Rabba for the beginning of [[Bein HaShemashot]] and Shmuel for the end of [[Bein HaShemashot]]. He answers that really Rabba and Shmuel agree and just describe it differently. This may also be the intent of the Rif (15a) and Rosh 2:23 who say that halacha follows Rabba as a stringency and also quote Shmuel without anyone arguing. See Or Letzion Vol. 1 YD 1:10 who offers a novel interpretation of the opinion of the Rambam that he holds like Rabbi Yose (see there for the halachic implications). See also Beur Halacha 416 who paskens like Rabbi Yose MeIkar HaDin, as well, and Chazon Ovadia Shabbat Vol. 1 pp. 264. </ref>
# The Gemara rules that if one does a Melacha on [[Shabbos]] for the duration of Bein Hashemashos on Friday evening and Saturday evening, one has certainly violated [[Shabbos]], and must bring a sin-offering <ref> [[Shabbos]] 35b, Rambam (Hilchot [[Shabbos]] 5:4). This is because if one treats [[Bein Hashemashot]] as day, one broke [[Shabbos]] on Saturday evening. If one treats [[Bein Hashemashot]] as night, one violated [[Shabbos]] on Friday evening. </ref>
# Therefore, one can do no Melacha during [[Bein Hashemashot]] <ref> Mishnah [[Shabbos]] 34b </ref>.

==Sources==
<references/>
[[Category:Brachot]]

Games on Shabbat

2014-04-17T03:00:40Z

MDjavaheri: Added some points about legos

{{Good}}
For an introduction to playing games on [[Shabbat]], especially for those above Bar and Bat mitzvah, see the discussion page.
==Children above Bar/Bat Mitzvah==
# It’s highly advisable that older children (above 13 for a boy and above 12 for a girl) and adults should desist from playing games on [[Shabbat]]. <Ref> Shemirat [[Shabbat]] KeHilchata 16:1, Children in Halacha (Rabbi Simcha Bunim pg 132), Kaf Hachaim 308:259, Sh"t Az Nidberu 1:13, Yam Shel Shlomo Masechet Beitza 1:34. See Sh”t Or Letzion 2:45:5 who only permits games for girls under Bat Mitzvah because for adults it’s an issue of [[muktzah]], and for boys under [[Bar Mitzvah]] it’s an issue of getting them involved in something that will cause [[Bitul Torah]]. The Gemara Yerushalmi [[Shabbat]] 15:3 writes that [[Shabbat]] was given for people to learn torah. Ben Ish Chai Parashat Shemot:Halacha 2 writes that the reward for learning torah on [[Shabbat]] is one thousand times greater than during the week. </ref>
==Children Under the age of Bar/Bat Mitzvah==
# Even children as young as 4 or 5 should only play with games or toys which are permissible on [[Shabbat]]. <ref> Or Litzion 2:42:5 </ref> Children younger than that though, can use toys that are usually considered muktze. <ref> Tiltulei [[Shabbos]] pg. 22:footnote 2 in the name of Rav Moshe Feinstein. </ref>
# Some poskim permit an adult to move an otherwise [[muktzeh]] toy for a young child, because the child will play with it so it isn't considered [[muktzeh]]. <ref> Sh"t Iggerot Moshe 5:22:10, Sh"t Beer Moshe 6:24, Sh"t Yabia Omer 7:39 </ref>
==Noisemakers==
# Items which make noise, such as bells, rattles, and musical instruments, are [[Muktzeh]]. <Ref> Shemirat [[Shabbat]] KeHilchata 16:2. Shulchan Shlomo pg. 280 however, permits moving a rattle even if this will make noise </ref>
# It’s permissible for an adult to give a baby a toy that makes noise, such as whistles, rattles, or other noisemakers. <Ref>Shemirat [[Shabbat]] KeHilchata 16:3, 39 Melachos (Rabbi Ribiat, vol 4, pg 1161-2) </ref> Some say that one shouldn't give such a toy directly to the baby, but should place the toy in front of him, unless the baby won’t take it for himself. <Ref> Children in Halacha (Rabbi Simcha Bunim, pg 134) </ref>
# An adult shouldn't personally use a noisemaker (such as a rattle) to entertain a baby <Ref>Shemirat [[Shabbat]] KeHilchata 16:3, 39 Melachos (Rabbi Ribiat, vol 4, pg 1161) </ref> unless there’s a necessity (such as to calm down a crying baby,) and even in such, a case it’s preferable for the adult to shake it in an unusual manner. <Ref> Children in Halacha (Rabbi Simcha Bunim, pg 135) </ref>
# Children that are above the age of [[chinuch]] (approximately four years old) should be taught not to use these noisemakers on [[Shabbat]]. <Ref> Children in Halacha (Rabbi Simcha Bunim, pg 133) </ref>
# However, toys whose primary function are not for noise, such as a merry-go-round that clicks as is used, may be used by children on [[Shabbat]]. <Ref> Children in Halacha (Rabbi Simcha Bunim, pg 134) </ref>
# A toy that hangs from the crib is not [[muktzeh]] because although it does make noise it can also be used to look at. <ref> Shalmei Yehuda 5:15, [[Shevet Halevi]] 9:78 </ref>

==Playing with sand==
# It’s permissible for children to play with sand that’s fine, dry, and prepared before [[Shabbat]] for this use (as in a [[sandbox]]). One may not add water to the sand on [[Shabbat]] (a violation of [[Losh]].) <Ref> Shemirat [[Shabbat]] KeHilchata 16:4, Children in Halacha (Rabbi Simcha Bunim, pg 137-8), 39 Melachos (Rabbi Ribiat, vol 2, pg 253) </ref>
# A child who understands the holiness of [[Shabbat]] should not be let to play with a [[sifting]] toy which sifts out pebbles or dirt from the sand because of the melacha of [[Merakaid]].<ref>39 Melachos (vol 2, pg 516)</ref>

==Clay==
# It’s forbidden to play with clay or plaster on [[Shabbat]]. <Ref> Children in Halacha (pg 140), Sh”t Bear Moshe 6:34, Shemirat [[Shabbat]] KeHilchata 16:13 </ref>
==Paper folding==
# On [[Shabbat]], one should not make a toy out of folded paper such as a boat or a hat. <ref>Shemirat [[Shabbat]] KeHilchata 16:21 </ref>
==Snow==
===Walking===
# One may walk normally on snow without concern that he is causing it to melt. <ref> S"A 320:13, Yalkut Yosef 320:25 </ref> This is true even if your shoes have letters which will be imprinted into the snow. <ref> Yalkut Yosef 320:25, Yabea Omer 5:28, Sh"t Maharam Brisk 1:59, Sh"t Chelkat Yaakov 2:132 </ref>
===Muktzeh===
# Snow isn’t [[Muktzeh]], but it’s forbidden to make snowballs or a snowman. <Ref> Children in Halacha (Rabbi Simcha Bunim, pg 138). Beer Moshe 1:20, Shemirat [[Shabbat]] Kehilchita 16:note 110 rule that snow isn't [[muktzeh]] based on the Gemara Eruvin 46a and Tosfot Beitza 2a “ka” which says that rain is not [[muktzeh]] as nolad because the moisture was in the clouds before the rain fell.
<br /> However, Rav Moshe Feinstein (quoted in The Halachos of Muktza, pg. 165 note 10) stated that snow is [[muktzeh]] because it isn’t normally used and therefore would be like sticks or stones, even if it fell before [[Shabbat]]. In Iggerot Moshe OC 5:22 he was asked if you can move snow, based on his earlier psak that its [[muktzeh]], and says that its asur because of nolad and explains what makes it different from rain. </ref>
===Shoveling===
# There is a discussion amongst the poskim if one is allowed to shovel snow on [[Shabbat]]. <ref> Mishneh Halachot 5:4 says that in a place without an eruv, one can ask a non-Jew to shovel snow because of the danger. Contemporary Questions in Halacha and Hashkofah pg. 137 writes that one should seek a non-Jew to clear the snow but If a non-Jew was not available and the conditions were hazardous getting in and out of the house, as a last resort, there may be room to be lenient and clear a small path. He adds that a Rav should be consulted. [http://en.tvunah.org/2013/12/16/shoveling-snow-on-shabbos/ Rav Osher Weiss] says even a Jew can shovel on a path that needs to be used and certainly one can have a non-Jew shovel for him </ref>
===Salt===
# One may spread salt on icy walkway or stairs on [[Shabbat]] to prevent people from slipping.<ref>39 Melachos (vol 2, pg 368), Yalkut Yosef [[Shabbat]] 3 320:24, [http://en.tvunah.org/2013/12/23/melting-snow-with-salt/ Rav Osher Weiss] </ref>

==Magnets==
# Magnets are not [[muktzeh]] on [[Shabbat]]. <ref> Tiltulei [[Shabbat]] (pg 32) </ref> Some hold that it is permissible to attach things using a magnet. <ref> [http://thehalacha.com/wp-content/uploads/Vol3Issue14.pdf Halachically Speaking] in the name of Rav Yisrael Belsky </ref> Others disagree and say that it is an issue of [[tofer]]. <ref> [http://thehalacha.com/wp-content/uploads/Vol3Issue14.pdf Halachically Speaking] quoting Rav Elyashiv from sefer Migdal Dovid page 599:footnote 28 </ref>
==Marbles==
# Children may play with marbles inside the house (as long as it has flooring and not bare earth) but not outside. <Ref> Shemirat [[Shabbat]] KeHilchata 16:5 </ref>
==Playing with a ball==
# A play-ball according to some Sephardic poskim is [[Muktzeh]], while Ashkenazic poskim hold it’s Kli Sh’Melachto LeHeter <ref> * Shevut Yitzchak (pg 89) quotes Rav Elyashiv as saying that even Shulchan Aruch would agree that the modern play-ball is non-[[Muktzeh]]. Even though Yalkut Yosef (Kitzur S”A 308:84; authored by Rav Yitzchak Yosef) writes one should follow S”A 308:45 that considers all balls to be [[Muktzeh]], Chazon Ovadia (p. 99; authored by Rav Ovadia Yosef) rules that nowadays since the balls are made to this purpose they aren't [[Muktzeh]]. Sh”t Or Letzion 2:26:8 writes that a ball is considered [[Muktzah]] for boys and girls above Bar and Bat mitzvah. Other games are generally not [[muktzah]] but should preferably be treated as [[muktzah]] and not moved.
* For Ashkenazim the Rama 308:45 certainly considers balls to be non-[[Muktzeh]]. Rav Moshe Feinstein quoted by Sefer Tiltulei [[Shabbat]] (pg 22 note 16), Rav Elyashiv in Shalmei Yehuda (pg 91), and Sh"t [[Shevet Halevi]] 9:78 agree.</ref>
# Children may play ball games on paved (asphalt or concrete) ground or on a ping-pong table, both indoors or outside, as long as there’s an appropriate Eruv. <Ref>Shemirat [[Shabbat]] KeHilchata 16:6. Children in Halacha (Rabbi Simcha Bunim Cohen, pg 137) adds that any game which the ball rolls on the ground may not be played except on pavement; however, other ball games can be played even on grass. Children in Halacha (Rabbi Simcha Bunim, pg 140) says that it’s permissible to play ping-pong. </ref>
# It’s forbidden to get a ball out of a tree whether by hand or using a stick. <Ref>Shemirat [[Shabbat]] KeHilchata 16:7, Mishna Berura 336:3, Children in Halacha (Rabbi Simcha Bunim Cohen, pg 137) </ref>
# It’s permissible to blow up inflatable balls which had been previously inflated so long as the air is kept in using a plastic or rubber insertion. However, if the opening is usually tied after inflation, the ball is [[Muktzeh]] and can’t be used. <Ref>Shemirat [[Shabbat]] KeHilchata 16:8, Binyan [[Shabbos]] pg. 137. Rav Elyashiv (quoted in Shalmei Yehuda pg. 92) however, holds that it is a problem of uvda dichol. see also Sh"t Minchat Yitzchak 6:30 and Sh"t Chelkat Yaakov 3:159 who are stringent as well </ref> Similarly, some permit one to inflate a balloon on [[Shabbat]] for a child. <Ref> Children in Halacha (pg 139) </ref>
# It’s not within the sanctity of [[Shabbat]] to visit a sports game even if there’s no issue of the admissions ticket. <Ref>Shemirat [[Shabbat]] KeHilchata 16:9 </ref>

==Bikes==
# Children shouldn’t ride a bike on [[Shabbat]], however a tricycle or scooter is permissible only within in an eruv. Preferably, the bell on the scooter should be removed. <Ref> Children in Halacha (pg 138).
Even if there is a proper Eruv, there are Poskim, including the Shu"t Mayim Chaim (R' Yosef Meshash, Siman 128), who claim that it is prohibited to ride a bike, because the chain might break and one might come to fix it on [[Shabbat]]. However, the Ben Ish Chai (Rav Pe'alim, vol. 1, Orach Chaim, Siman 25 and Hashmatot) quotes the Rosh ([[Shabbat]] 2:15) that after Chatmitat HaTalmud, we don't institute Gezerot of our own intuition, even if there's a tremendous Chashash. Tosafot in Chullin 104a also says something similar.
The Shu"T Mayim Chayim claims further that riding a bike is some form of Melacha, as it takes skill to do it, but he never explains what exact Melacha. Rav Azriel Hildesheimer (in his Shu"t, vol. 1, Orach Chaim, Siman 49) prohibits bike riding since it's a Pesik Reisheh of making a furrow, but Rav Ovadia (Chazon Ovadia [[Shabbat]] vol. 4 page 40) says that since it's already Kilachar Yad, and in the Reshut HaRabbim, it's a Pesik Reisheh MiDeRabbanan DeLa Nicha Leh, and Muttar LeKulei Alma. Additionally, since the wheels are covered with rubber tires, it's like a baby carriage which is Kovesh, not [[Choresh]], and Muttar.

Finally, Rav Ovadia concludes it's simply Assur because of Uvadin DeChol even if it's for a Mitzvah, because people use it to get to their destination quickly, and Chazal expounded on the Pasuk in Yeshayahu that one's walking on [[Shabbat]] should be different from his walking during the week. For Ketanim who have reached [[Chinuch]], it's advisable to prohibit it, but tricycles are permissible, since they're made for kids specifically, as long as one removes the bell before [[Shabbat]]. There is not difference between [[Shabbat]] and [[Yom Tov]]. This is also the ruling of the Shemirat [[Shabbat]] KeHilcheta (Perek 16, Seif 17, page 185), the Mishneh Halachot (vol. 7, Siman 71), Kaf HaChaim (404:8), and Ohr LeTzion (vol. 2, Perek 42, Seif 1) also prohibit bike riding for similar reasons. </ref>
==Swings==
# It’s permissible to climb a swing set, but it is forbidden to climb a tree or ascend a ladder which leans against a tree. (This is a Rabbinic prohibition related to [[Kotzer]]). <Ref> Shemirat [[Shabbat]] KeHilchata 16:15 </ref>
# It’s permissible to use a swing suspended from a swing set. <Ref>Children in Halacha (pg 140), Shemirat [[Shabbat]] KeHilchata 16:16 </ref>
# Some permit using a swing suspended from a tree as long as the tree doesn’t shake when used; however, a tire suspended from a tree shouldn’t be used. Others forbid all swings suspending from a tree unless the swing suspends from a pole that’s attached to two trees. <Ref>Children in Halacha (pg 140) is lenient, while Shemirat [[Shabbat]] KeHilchata 16:16 is stringent. </ref>
==Toy car==
# It’s permissible to wind up a spring motorized toy on [[Shabbat]]. <Ref>Children in Halacha (pg 139), Shemirat [[Shabbat]] KeHilchata 16:14</ref>
# Before [[Shabbat]] one must remove batteries from a battery run toy in order that the child can play with it on [[Shabbat]]. <Ref>Children in Halacha (pg 139) </ref>
==Binoculars and Telescopes==
# It is permissible to use binoculars or a telescope on [[Shabbat]], provided that no electricity or special assembly equipment is used. <ref> Shemirat [[Shabbat]] Kehilchita 16:45 </ref>
# One may focus binoculars on [[Shabbat]]. <ref> Kaf Hachaim 313:73, Shemirat [[Shabbat]] Kehilchita 16:45, Ketzot HaShulchan 119:12 explain that this does not pose a problem of [[boneh]] because it is the regular method of use. see also Sh"t Tzitz Eliezer 6: pg. 296 </ref>
==Jacks==
# Playing five stone (a type of jacks) is permissible and isn’t an issue of [[Muktzeh]]. <Ref>Shemirat [[Shabbat]] KeHilchata 16:11, Chazon Ovadia [[Shabbat]] vol. 3 page 103 (as long as it's inside). </ref>
==Photographs==
# It’s permissible to place a photograph into an album unless the photo’s adhere to the page or is stuck into the album even by means of a corner piece. (See page on [[Tofer]].)<Ref> Shemirat [[Shabbat]] KeHilchata 16:12 </ref>
==Lego or Tinkertoy==
[[Image:Lego.jpg|200px|right]]
# It’s permissible to play with building blocks that don’t interlock. (See page on [[Boneh]].) <Ref>Shemirat [[Shabbat]] KeHilchata 16:18 </ref>
# Some say that playing with Lego or Tinkertoy isn’t considered building and is permissible. <Ref> Sh”t Or Letzion vol 2 (chap 42:5 pg 272), Sh”t Tzitz Eliezer 13:30, Sh”t Be'er Moshe 6:25, Sh”t Yabia Omer 7:39(4), Yechaveh Da'at 2:55, Yalkut Yosef 314:1, Chazon Ovadia ([[Shabbat]] v. 3 pp. 101-103 and v. 5 pp. 293-4), Children in Halacha (Rabbi Simcha Bunim Cohen, pg 135). The Or Letzion's reasoning is that if one intends to take them apart in a short period of time, then it is considered like something that is usually put together and taken apart and doesn't constitute Boneh. Additionally, they are put together for fun and not in order to build. See, however, Sh”t Machazeh Eliyahu 69 who raises the issue of [[Kotev]].</ref> However, some say that it’s forbidden. <Ref> Shemirat [[Shabbat]] KeHilchata 16:19 (in the new edition) writes that building blocks which fit together tightly are forbidden and continues to give Lego as an example. Rav Ovadia in Chazon Ovadia [[Shabbat]] v. 3 pg 103 points out that in the Hashmatot to Shemirat [[Shabbat]] KeHilchata, it says that Rav Shlomo Zalman Auerbach retracted his ruling because of the variety of objects one could build with the same pieces. Similarly, Shalmei Yehuda (pg 90) quotes Rav Elyashiv as saying that lego would be considered building. Sefer Tiltulei [[Shabbat]] (Rabbi Pinchas Bodner, pg 24) quotes Rav Moshe Feinstein as saying that it’s not clear whether the interlocking pieces is forbidden, and therefore the Sefer Tiltulei [[Shabbat]] writes that one shouldn’t give it to a child, but if the child takes it not to object. </ref>

==Board games==
# Using dice on [[Shabbat]] is permitted. <Ref>Shemirat [[Shabbat]] KeHilchata 16:33 </ref>
===Monopoly===
# It is permitted to play monopoly on [[Shabbat]], while others say that one should refrain. <Ref> Children in Halacha (pg 139) and Sh”t Or Letzion 2:45:5 in the note are lenient, while Shemirat [[Shabbat]] KeHilchata 16:32 says that it’s preferable to refrain. </ref>

===Scrabble===
# Some poskim consider Scrabble a kli shemelachto li'isur since it is a game which involves writing down the score. <ref> Sefer Tiltulei [[Shabbat]] pg. 24 </ref>
# It’s forbidden to play a game that one normally writes when playing the game. (See the page on [[Kotaiv]].) <Ref> Chaye Adam ([[Shabbat]] 38:11) </ref> Therefore, some say that scrabble shouldn’t be played on [[Shabbat]] because one normally writes when playing the game. <Ref>Children in Halacha (Rabbi Simcha Bunim, pg 135), Tiltulei [[Shabbat]] (Halachos of [[Muktzeh]] pg 24) </ref>
# Some hold that it is permissible to play as long as you do not use the scrabble board that has individual squares for each tile (which creates an additional problem of kosev.)

==Card games==
# It’s permissible to play card games; however, when finished, one may not separate the cards in order to put it away. (See the page on [[Borer]].)<Ref>Shemirat [[Shabbat]] KeHilchata 16:34 </ref>
==Puzzles==
# Some poskim permit building puzzles on [[Shabbat]], while others forbid. (See the page on [[Kotaiv]].) To avoid the issue of [[Borer]] ([[separating]]) one must be careful not to separate pieces that one doesn’t want from those that one wants. <Ref> Sh”t Or Letzion 2:45:6 writes that it’s not considered writing since it’s only for the purposes of a game (and it’s temporary). So too there’s no issue of [[Borer]] since one takes the pieces one wants and uses them immediately. This is also the opinion of Sh”t Beer Moshe 6:26, and Rav Chaim Pinchas Scheinberg quoted in Children in Halacha (pg 140), and Rav Moshe HaLevi in Menuchat Ahava (vol 3, 22:16). However, Shemirat [[Shabbat]] KeHilchata 16:23 forbids if the pieces fit tight together (interlock). Similarly, Shalmei Yehuda (pg 90) quoting Rav Elyashiv and Sefer Tiltulei [[Shabbat]] (pg 25; Rabbi Yisrael Bodner) write that it’s forbidden. </ref>

==Sources==
<References/>
[[Category:Shabbat]]

Games on Shabbat

2014-04-17T02:42:59Z

MDjavaheri: Added Bikes Sugya

{{Good}}
For an introduction to playing games on [[Shabbat]], especially for those above Bar and Bat mitzvah, see the discussion page.
==Children above Bar/Bat Mitzvah==
# It’s highly advisable that older children (above 13 for a boy and above 12 for a girl) and adults should desist from playing games on [[Shabbat]]. <Ref> Shemirat [[Shabbat]] KeHilchata 16:1, Children in Halacha (Rabbi Simcha Bunim pg 132), Kaf Hachaim 308:259, Sh"t Az Nidberu 1:13, Yam Shel Shlomo Masechet Beitza 1:34. See Sh”t Or Letzion 2:45:5 who only permits games for girls under Bat Mitzvah because for adults it’s an issue of [[muktzah]], and for boys under [[Bar Mitzvah]] it’s an issue of getting them involved in something that will cause [[Bitul Torah]]. The Gemara Yerushalmi [[Shabbat]] 15:3 writes that [[Shabbat]] was given for people to learn torah. Ben Ish Chai Parashat Shemot:Halacha 2 writes that the reward for learning torah on [[Shabbat]] is one thousand times greater than during the week. </ref>
==Children Under the age of Bar/Bat Mitzvah==
# Even children as young as 4 or 5 should only play with games or toys which are permissible on [[Shabbat]]. <ref> Or Litzion 2:42:5 </ref> Children younger than that though, can use toys that are usually considered muktze. <ref> Tiltulei [[Shabbos]] pg. 22:footnote 2 in the name of Rav Moshe Feinstein. </ref>
# Some poskim permit an adult to move an otherwise [[muktzeh]] toy for a young child, because the child will play with it so it isn't considered [[muktzeh]]. <ref> Sh"t Iggerot Moshe 5:22:10, Sh"t Beer Moshe 6:24, Sh"t Yabia Omer 7:39 </ref>
==Noisemakers==
# Items which make noise, such as bells, rattles, and musical instruments, are [[Muktzeh]]. <Ref> Shemirat [[Shabbat]] KeHilchata 16:2. Shulchan Shlomo pg. 280 however, permits moving a rattle even if this will make noise </ref>
# It’s permissible for an adult to give a baby a toy that makes noise, such as whistles, rattles, or other noisemakers. <Ref>Shemirat [[Shabbat]] KeHilchata 16:3, 39 Melachos (Rabbi Ribiat, vol 4, pg 1161-2) </ref> Some say that one shouldn't give such a toy directly to the baby, but should place the toy in front of him, unless the baby won’t take it for himself. <Ref> Children in Halacha (Rabbi Simcha Bunim, pg 134) </ref>
# An adult shouldn't personally use a noisemaker (such as a rattle) to entertain a baby <Ref>Shemirat [[Shabbat]] KeHilchata 16:3, 39 Melachos (Rabbi Ribiat, vol 4, pg 1161) </ref> unless there’s a necessity (such as to calm down a crying baby,) and even in such, a case it’s preferable for the adult to shake it in an unusual manner. <Ref> Children in Halacha (Rabbi Simcha Bunim, pg 135) </ref>
# Children that are above the age of [[chinuch]] (approximately four years old) should be taught not to use these noisemakers on [[Shabbat]]. <Ref> Children in Halacha (Rabbi Simcha Bunim, pg 133) </ref>
# However, toys whose primary function are not for noise, such as a merry-go-round that clicks as is used, may be used by children on [[Shabbat]]. <Ref> Children in Halacha (Rabbi Simcha Bunim, pg 134) </ref>
# A toy that hangs from the crib is not [[muktzeh]] because although it does make noise it can also be used to look at. <ref> Shalmei Yehuda 5:15, [[Shevet Halevi]] 9:78 </ref>

==Playing with sand==
# It’s permissible for children to play with sand that’s fine, dry, and prepared before [[Shabbat]] for this use (as in a [[sandbox]]). One may not add water to the sand on [[Shabbat]] (a violation of [[Losh]].) <Ref> Shemirat [[Shabbat]] KeHilchata 16:4, Children in Halacha (Rabbi Simcha Bunim, pg 137-8), 39 Melachos (Rabbi Ribiat, vol 2, pg 253) </ref>
# A child who understands the holiness of [[Shabbat]] should not be let to play with a [[sifting]] toy which sifts out pebbles or dirt from the sand because of the melacha of [[Merakaid]].<ref>39 Melachos (vol 2, pg 516)</ref>

==Clay==
# It’s forbidden to play with clay or plaster on [[Shabbat]]. <Ref> Children in Halacha (pg 140), Sh”t Bear Moshe 6:34, Shemirat [[Shabbat]] KeHilchata 16:13 </ref>
==Paper folding==
# On [[Shabbat]], one should not make a toy out of folded paper such as a boat or a hat. <ref>Shemirat [[Shabbat]] KeHilchata 16:21 </ref>
==Snow==
===Walking===
# One may walk normally on snow without concern that he is causing it to melt. <ref> S"A 320:13, Yalkut Yosef 320:25 </ref> This is true even if your shoes have letters which will be imprinted into the snow. <ref> Yalkut Yosef 320:25, Yabea Omer 5:28, Sh"t Maharam Brisk 1:59, Sh"t Chelkat Yaakov 2:132 </ref>
===Muktzeh===
# Snow isn’t [[Muktzeh]], but it’s forbidden to make snowballs or a snowman. <Ref> Children in Halacha (Rabbi Simcha Bunim, pg 138). Beer Moshe 1:20, Shemirat [[Shabbat]] Kehilchita 16:note 110 rule that snow isn't [[muktzeh]] based on the Gemara Eruvin 46a and Tosfot Beitza 2a “ka” which says that rain is not [[muktzeh]] as nolad because the moisture was in the clouds before the rain fell.
<br /> However, Rav Moshe Feinstein (quoted in The Halachos of Muktza, pg. 165 note 10) stated that snow is [[muktzeh]] because it isn’t normally used and therefore would be like sticks or stones, even if it fell before [[Shabbat]]. In Iggerot Moshe OC 5:22 he was asked if you can move snow, based on his earlier psak that its [[muktzeh]], and says that its asur because of nolad and explains what makes it different from rain. </ref>
===Shoveling===
# There is a discussion amongst the poskim if one is allowed to shovel snow on [[Shabbat]]. <ref> Mishneh Halachot 5:4 says that in a place without an eruv, one can ask a non-Jew to shovel snow because of the danger. Contemporary Questions in Halacha and Hashkofah pg. 137 writes that one should seek a non-Jew to clear the snow but If a non-Jew was not available and the conditions were hazardous getting in and out of the house, as a last resort, there may be room to be lenient and clear a small path. He adds that a Rav should be consulted. [http://en.tvunah.org/2013/12/16/shoveling-snow-on-shabbos/ Rav Osher Weiss] says even a Jew can shovel on a path that needs to be used and certainly one can have a non-Jew shovel for him </ref>
===Salt===
# One may spread salt on icy walkway or stairs on [[Shabbat]] to prevent people from slipping.<ref>39 Melachos (vol 2, pg 368), Yalkut Yosef [[Shabbat]] 3 320:24, [http://en.tvunah.org/2013/12/23/melting-snow-with-salt/ Rav Osher Weiss] </ref>

==Magnets==
# Magnets are not [[muktzeh]] on [[Shabbat]]. <ref> Tiltulei [[Shabbat]] (pg 32) </ref> Some hold that it is permissible to attach things using a magnet. <ref> [http://thehalacha.com/wp-content/uploads/Vol3Issue14.pdf Halachically Speaking] in the name of Rav Yisrael Belsky </ref> Others disagree and say that it is an issue of [[tofer]]. <ref> [http://thehalacha.com/wp-content/uploads/Vol3Issue14.pdf Halachically Speaking] quoting Rav Elyashiv from sefer Migdal Dovid page 599:footnote 28 </ref>
==Marbles==
# Children may play with marbles inside the house (as long as it has flooring and not bare earth) but not outside. <Ref> Shemirat [[Shabbat]] KeHilchata 16:5 </ref>
==Playing with a ball==
# A play-ball according to some Sephardic poskim is [[Muktzeh]], while Ashkenazic poskim hold it’s Kli Sh’Melachto LeHeter <ref> * Shevut Yitzchak (pg 89) quotes Rav Elyashiv as saying that even Shulchan Aruch would agree that the modern play-ball is non-[[Muktzeh]]. Even though Yalkut Yosef (Kitzur S”A 308:84; authored by Rav Yitzchak Yosef) writes one should follow S”A 308:45 that considers all balls to be [[Muktzeh]], Chazon Ovadia (p. 99; authored by Rav Ovadia Yosef) rules that nowadays since the balls are made to this purpose they aren't [[Muktzeh]]. Sh”t Or Letzion 2:26:8 writes that a ball is considered [[Muktzah]] for boys and girls above Bar and Bat mitzvah. Other games are generally not [[muktzah]] but should preferably be treated as [[muktzah]] and not moved.
* For Ashkenazim the Rama 308:45 certainly considers balls to be non-[[Muktzeh]]. Rav Moshe Feinstein quoted by Sefer Tiltulei [[Shabbat]] (pg 22 note 16), Rav Elyashiv in Shalmei Yehuda (pg 91), and Sh"t [[Shevet Halevi]] 9:78 agree.</ref>
# Children may play ball games on paved (asphalt or concrete) ground or on a ping-pong table, both indoors or outside, as long as there’s an appropriate Eruv. <Ref>Shemirat [[Shabbat]] KeHilchata 16:6. Children in Halacha (Rabbi Simcha Bunim Cohen, pg 137) adds that any game which the ball rolls on the ground may not be played except on pavement; however, other ball games can be played even on grass. Children in Halacha (Rabbi Simcha Bunim, pg 140) says that it’s permissible to play ping-pong. </ref>
# It’s forbidden to get a ball out of a tree whether by hand or using a stick. <Ref>Shemirat [[Shabbat]] KeHilchata 16:7, Mishna Berura 336:3, Children in Halacha (Rabbi Simcha Bunim Cohen, pg 137) </ref>
# It’s permissible to blow up inflatable balls which had been previously inflated so long as the air is kept in using a plastic or rubber insertion. However, if the opening is usually tied after inflation, the ball is [[Muktzeh]] and can’t be used. <Ref>Shemirat [[Shabbat]] KeHilchata 16:8, Binyan [[Shabbos]] pg. 137. Rav Elyashiv (quoted in Shalmei Yehuda pg. 92) however, holds that it is a problem of uvda dichol. see also Sh"t Minchat Yitzchak 6:30 and Sh"t Chelkat Yaakov 3:159 who are stringent as well </ref> Similarly, some permit one to inflate a balloon on [[Shabbat]] for a child. <Ref> Children in Halacha (pg 139) </ref>
# It’s not within the sanctity of [[Shabbat]] to visit a sports game even if there’s no issue of the admissions ticket. <Ref>Shemirat [[Shabbat]] KeHilchata 16:9 </ref>

==Bikes==
# Children shouldn’t ride a bike on [[Shabbat]], however a tricycle or scooter is permissible only within in an eruv. Preferably, the bell on the scooter should be removed. <Ref> Children in Halacha (pg 138).
Even if there is a proper Eruv, there are Poskim, including the Shu"t Mayim Chaim (R' Yosef Meshash, Siman 128), who claim that it is prohibited to ride a bike, because the chain might break and one might come to fix it on [[Shabbat]]. However, the Ben Ish Chai (Rav Pe'alim, vol. 1, Orach Chaim, Siman 25 and Hashmatot) quotes the Rosh ([[Shabbat]] 2:15) that after Chatmitat HaTalmud, we don't institute Gezerot of our own intuition, even if there's a tremendous Chashash. Tosafot in Chullin 104a also says something similar.
The Shu"T Mayim Chayim claims further that riding a bike is some form of Melacha, as it takes skill to do it, but he never explains what exact Melacha. Rav Azriel Hildesheimer (in his Shu"t, vol. 1, Orach Chaim, Siman 49) prohibits bike riding since it's a Pesik Reisheh of making a furrow, but Rav Ovadia (Chazon Ovadia [[Shabbat]] vol. 4 page 40) says that since it's already Kilachar Yad, and in the Reshut HaRabbim, it's a Pesik Reisheh MiDeRabbanan DeLa Nicha Leh, and Muttar LeKulei Alma. Additionally, since the wheels are covered with rubber tires, it's like a baby carriage which is Kovesh, not [[Choresh]], and Muttar.

Finally, Rav Ovadia concludes it's simply Assur because of Uvadin DeChol even if it's for a Mitzvah, because people use it to get to their destination quickly, and Chazal expounded on the Pasuk in Yeshayahu that one's walking on [[Shabbat]] should be different from his walking during the week. For Ketanim who have reached [[Chinuch]], it's advisable to prohibit it, but tricycles are permissible, since they're made for kids specifically, as long as one removes the bell before [[Shabbat]]. There is not difference between [[Shabbat]] and [[Yom Tov]]. This is also the ruling of the Shemirat [[Shabbat]] KeHilcheta (Perek 16, Seif 17, page 185), the Mishneh Halachot (vol. 7, Siman 71), Kaf HaChaim (404:8), and Ohr LeTzion (vol. 2, Perek 42, Seif 1) also prohibit bike riding for similar reasons. </ref>
==Swings==
# It’s permissible to climb a swing set, but it is forbidden to climb a tree or ascend a ladder which leans against a tree. (This is a Rabbinic prohibition related to [[Kotzer]]). <Ref> Shemirat [[Shabbat]] KeHilchata 16:15 </ref>
# It’s permissible to use a swing suspended from a swing set. <Ref>Children in Halacha (pg 140), Shemirat [[Shabbat]] KeHilchata 16:16 </ref>
# Some permit using a swing suspended from a tree as long as the tree doesn’t shake when used; however, a tire suspended from a tree shouldn’t be used. Others forbid all swings suspending from a tree unless the swing suspends from a pole that’s attached to two trees. <Ref>Children in Halacha (pg 140) is lenient, while Shemirat [[Shabbat]] KeHilchata 16:16 is stringent. </ref>
==Toy car==
# It’s permissible to wind up a spring motorized toy on [[Shabbat]]. <Ref>Children in Halacha (pg 139), Shemirat [[Shabbat]] KeHilchata 16:14</ref>
# Before [[Shabbat]] one must remove batteries from a battery run toy in order that the child can play with it on [[Shabbat]]. <Ref>Children in Halacha (pg 139) </ref>
==Binoculars and Telescopes==
# It is permissible to use binoculars or a telescope on [[Shabbat]], provided that no electricity or special assembly equipment is used. <ref> Shemirat [[Shabbat]] Kehilchita 16:45 </ref>
# One may focus binoculars on [[Shabbat]]. <ref> Kaf Hachaim 313:73, Shemirat [[Shabbat]] Kehilchita 16:45, Ketzot HaShulchan 119:12 explain that this does not pose a problem of [[boneh]] because it is the regular method of use. see also Sh"t Tzitz Eliezer 6: pg. 296 </ref>
==Jacks==
# Playing five stone (a type of jacks) is permissible and isn’t an issue of [[Muktzeh]]. <Ref>Shemirat [[Shabbat]] KeHilchata 16:11 </ref>
==Photographs==
# It’s permissible to place a photograph into an album unless the photo’s adhere to the page or is stuck into the album even by means of a corner piece. (See page on [[Tofer]].)<Ref> Shemirat [[Shabbat]] KeHilchata 16:12 </ref>
==Lego or Tinkertoy==
[[Image:Lego.jpg|200px|right]]
# It’s permissible to play with building blocks that don’t interlock. (See page on [[Boneh]].) <Ref>Shemirat [[Shabbat]] KeHilchata 16:18 </ref>
# Some say that playing with Lego or Tinkertoy isn’t considered building and is permissible. <Ref> Sh”t Or Letzion vol 2 (chap 42:5 pg 272), Sh”t Tzitz Eliezer 13:30, Sh”t Be'er Moshe 6:25, Chazon Ovadia ([[Shabbat]] v. 5 pp. 293-4), Sh”t Yabia Omer 7:39(4), Yalkut Yosef 314:1, Children in Halacha (Rabbi Simcha Bunim Cohen, pg 135). The Or Letzion's reasoning is that if one intends to take them apart in a short period of time, then it is considered like something that is usually put together and taken apart and doesn't constitute Boneh. Additionally, they are put together for fun and not in order to build. See, however, Sh”t Machazeh Eliyahu 69 who raises the issue of [[Kotev]].</ref> However, some say that it’s forbidden. <Ref> Shemirat [[Shabbat]] KeHilchata 16:19 (in the new edition) writes that building blocks which fit together tightly are forbidden and continues to give Lego as an example. Similarly, Shalmei Yehuda (pg 90) quotes Rav Elyashiv as saying that lego would be considered building. Sefer Tiltulei [[Shabbat]] (Rabbi Pinchas Bodner, pg 24) quotes Rav Moshe Feinstein as saying that it’s not clear whether the interlocking pieces is forbidden, and therefore the Sefer Tiltulei [[Shabbat]] writes that one shouldn’t give it to a child, but if the child takes it not to object. </ref>

==Board games==
# Using dice on [[Shabbat]] is permitted. <Ref>Shemirat [[Shabbat]] KeHilchata 16:33 </ref>
===Monopoly===
# It is permitted to play monopoly on [[Shabbat]], while others say that one should refrain. <Ref> Children in Halacha (pg 139) and Sh”t Or Letzion 2:45:5 in the note are lenient, while Shemirat [[Shabbat]] KeHilchata 16:32 says that it’s preferable to refrain. </ref>

===Scrabble===
# Some poskim consider Scrabble a kli shemelachto li'isur since it is a game which involves writing down the score. <ref> Sefer Tiltulei [[Shabbat]] pg. 24 </ref>
# It’s forbidden to play a game that one normally writes when playing the game. (See the page on [[Kotaiv]].) <Ref> Chaye Adam ([[Shabbat]] 38:11) </ref> Therefore, some say that scrabble shouldn’t be played on [[Shabbat]] because one normally writes when playing the game. <Ref>Children in Halacha (Rabbi Simcha Bunim, pg 135), Tiltulei [[Shabbat]] (Halachos of [[Muktzeh]] pg 24) </ref>
# Some hold that it is permissible to play as long as you do not use the scrabble board that has individual squares for each tile (which creates an additional problem of kosev.)

==Card games==
# It’s permissible to play card games; however, when finished, one may not separate the cards in order to put it away. (See the page on [[Borer]].)<Ref>Shemirat [[Shabbat]] KeHilchata 16:34 </ref>
==Puzzles==
# Some poskim permit building puzzles on [[Shabbat]], while others forbid. (See the page on [[Kotaiv]].) To avoid the issue of [[Borer]] ([[separating]]) one must be careful not to separate pieces that one doesn’t want from those that one wants. <Ref> Sh”t Or Letzion 2:45:6 writes that it’s not considered writing since it’s only for the purposes of a game (and it’s temporary). So too there’s no issue of [[Borer]] since one takes the pieces one wants and uses them immediately. This is also the opinion of Sh”t Beer Moshe 6:26, and Rav Chaim Pinchas Scheinberg quoted in Children in Halacha (pg 140), and Rav Moshe HaLevi in Menuchat Ahava (vol 3, 22:16). However, Shemirat [[Shabbat]] KeHilchata 16:23 forbids if the pieces fit tight together (interlock). Similarly, Shalmei Yehuda (pg 90) quoting Rav Elyashiv and Sefer Tiltulei [[Shabbat]] (pg 25; Rabbi Yisrael Bodner) write that it’s forbidden. </ref>

==Sources==
<References/>
[[Category:Shabbat]]