Games on Shabbat - Revision history

YitzchakSultan1: /* Magnets */

2025-01-26T13:50:55Z

Magnets

← Older revision		Revision as of 13:50, 26 January 2025
Line 58:		Line 58:
	==Magnets==		==Magnets==
	[[Image:Kosher Message Board.jpg\|250px\|right]]		[[Image:Kosher Message Board.jpg\|250px\|right]]
	# 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>		# Magnets are not [[muktzeh]] on [[Shabbat]].<ref> Tiltulei [[Shabbat]] (pg 32) </ref> Some hold that it is permissible to attach things using a magnet and it is not considered tofer.<ref> [http://thehalacha.com/wp-content/uploads/Vol3Issue14.pdf Halachically Speaking] in the name of Rav Yisrael Belsky. Rav Pesach Eliyahu Pollack (Kol Torah v. 92 pp. 49-50) held that it is not tofer to use put together magnets or a magnet onto metal on Shabbat. His reason is that the Yerushalmi says that there's no kore'ah with something that's hard. Similarly, reasons Rabbi Pollack there's no tofer with hard substances. He explains that tofer is about combining two items into one unit and with hard items that doesn't happen. He adds that it is also permitted to use magnets to hold together two papers (between two magnets). He explains that we never find tofer where the force of connection is on the outside of the materials being connected. Rav Nissim Karelitz (Chut Shani Shabbat v. 1 p. 135) also permits using magnets on Shabbat. He explains that the items themselves don't stick together. They are just held together by a magnetic force. </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>
	#Making pictures and words with magnets on a board is a major dispute whether that is considered writing, [[Kotaiv]], and is forbidden or not.<ref>39 Melachos v. 3 p. 951 forbids placing magnets on a board since it is considered like writing. However, [https://dinonline.org/2010/12/26/magnets-on-shabbos/ Rabbi Pfeffer] permits kids using magnets to make a design or drawing. Dor Hamelaktim v. 6 p. 3674 quotes Rav Moshe Feinstein (Mesoret Moshe v. 1 n. 153, Rishumei Aharon 340:3), Rav Shlomo Zalman (Shulchan Shlomo 340:35), and Rav Elyashiv (Shvut Yitzchak v. 13 p. 23) as strict unlike Minchat Ish 22 fnt. 45 as lenient. [[Asicha_Hilchos_Shabbos_Part_2\| Rav Mordechai Willig (Asicha Shabbos 2 p. 5)]] permits playing with magnets and even placing letter magnets on a background and it is not considered kotaiv.</ref>		#Making pictures and words with magnets on a board is a major dispute whether that is considered writing, [[Kotaiv]], and is forbidden or not.<ref>39 Melachos v. 3 p. 951 forbids placing magnets on a board since it is considered like writing. However, [https://dinonline.org/2010/12/26/magnets-on-shabbos/ Rabbi Pfeffer] permits kids using magnets to make a design or drawing. Dor Hamelaktim v. 6 p. 3674 quotes Rav Moshe Feinstein (Mesoret Moshe v. 1 n. 153, Rishumei Aharon 340:3), Rav Shlomo Zalman (Shulchan Shlomo 340:35), and Rav Elyashiv (Shvut Yitzchak v. 13 p. 23) as strict unlike Minchat Ish 22 fnt. 45 as lenient. [[Asicha_Hilchos_Shabbos_Part_2\| Rav Mordechai Willig (Asicha Shabbos 2 p. 5)]] permits playing with magnets and even placing letter magnets on a background and it is not considered kotaiv.</ref>

YitzchakSultan1: /* Swings */

2024-12-08T14:44:21Z

Swings

← Older revision		Revision as of 14:44, 8 December 2024
Line 93:		Line 93:
	# 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 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>		# 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 ''poskim'' permit using a swing suspended from a hook attached to a tree as long as the tree doesn’t shake when used; however, a tire suspended from a tree directly shouldn’t be used. Other ''poskim'' forbid.<ref>Children in Halacha (pg 140), Chazon Ovadia (v. 4 p. 98), and Shemirat Shabbat KeHilchata 16:16 allow using a swing on a hook attached to a tree. Shabbos Home (p. 277, cited by Dor Hamelaktim p. 3513) clarifies that the swing may not be attached to the hook before the hook is attached to the tree. Rather, first the hook should be put into the tree and then the swing. If it was done in the opposite order the swing and hook would be considered one unit and forbidden to use on Shabbat. However, Nishmat Shabbat (336:161 cited by Dor Hamelaktim) argues that the order it was constructed doesn't matter. It depends on whether the hook has an independent function besides for the swing. If not, such as if the small hook is used by the ropes for the swing and is not used for anything else, it is considered one unit and forbidden. Similarly, Rabbi Eider (Hilchot Shabbat p. 78 fnt. 138) quotes Rav Moshe Feinstein as forbidding using a tree swing on Shabbat because the swing, rope, and hook in the tree are all considered one unit. </ref>		# Some ''poskim'' permit using a swing suspended from a hook attached to a tree as long as the tree doesn’t shake when used; however, a tire suspended from a tree directly shouldn’t be used. Other ''poskim'' forbid.<ref>Children in Halacha (pg 140), Chazon Ovadia (v. 4 p. 98), and Shemirat Shabbat KeHilchata 16:16 allow using a swing on a hook attached to a tree. Shabbos Home (p. 277, cited by Dor Hamelaktim p. 3513) clarifies that the swing may not be attached to the hook before the hook is attached to the tree. Rather, first the hook should be put into the tree and then the swing. If it was done in the opposite order the swing and hook would be considered one unit and forbidden to use on Shabbat. However, Nishmat Shabbat (336:161 cited by Dor Hamelaktim) argues that the order it was constructed doesn't matter. It depends on whether the hook has an independent function besides for the swing. If not, such as if the small hook is used by the ropes for the swing and is not used for anything else, it is considered one unit and forbidden. Similarly, Rabbi Eider (Hilchot Shabbat p. 78 fnt. 138) quotes Rav Moshe Feinstein as forbidding using a tree swing on Shabbat because the swing, rope, and hook in the tree are all considered one unit. Rabbi Ribiat (Kotzer fnt. 67a) writes this as well that the swing, rope, and pole in the tree are considered one unit and forbidden on Shabbat. It seems that this is not the opinion of Shemirat Shabbat Kehilchata 26:16 who forbids using a tree swing tied directly onto the tree and says that the swing and rope are considered one unit. </ref>
	==Toy Car==		==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. Shemirat Shabbat Kehilchata quotes Rav Shlomo Zalman who explains that winding the toy isn't similar to winding a watch that stopped (Mishna Brurah 338:15) since the watch is meant to work always to tell the time and when it stopped it is broken but a windup toy only works when you wind it.</ref>		# It’s permissible to wind up a spring motorized toy on [[Shabbat]]. <Ref>Children in Halacha (pg 139), Shemirat Shabbat KeHilchata 16:14. Shemirat Shabbat Kehilchata quotes Rav Shlomo Zalman who explains that winding the toy isn't similar to winding a watch that stopped (Mishna Brurah 338:15) since the watch is meant to work always to tell the time and when it stopped it is broken but a windup toy only works when you wind it.</ref>

YitzchakSultan1: /* Swings */

2024-12-08T14:39:29Z

Swings

← Older revision		Revision as of 14:39, 8 December 2024
Line 91:		Line 91:

	==Swings==		==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 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>		# 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>		# Some ''poskim'' permit using a swing suspended from a hook attached to a tree as long as the tree doesn’t shake when used; however, a tire suspended from a tree directly shouldn’t be used. Other ''poskim'' forbid.<ref>Children in Halacha (pg 140), Chazon Ovadia (v. 4 p. 98), and Shemirat Shabbat KeHilchata 16:16 allow using a swing on a hook attached to a tree. Shabbos Home (p. 277, cited by Dor Hamelaktim p. 3513) clarifies that the swing may not be attached to the hook before the hook is attached to the tree. Rather, first the hook should be put into the tree and then the swing. If it was done in the opposite order the swing and hook would be considered one unit and forbidden to use on Shabbat. However, Nishmat Shabbat (336:161 cited by Dor Hamelaktim) argues that the order it was constructed doesn't matter. It depends on whether the hook has an independent function besides for the swing. If not, such as if the small hook is used by the ropes for the swing and is not used for anything else, it is considered one unit and forbidden. Similarly, Rabbi Eider (Hilchot Shabbat p. 78 fnt. 138) quotes Rav Moshe Feinstein as forbidding using a tree swing on Shabbat because the swing, rope, and hook in the tree are all considered one unit. </ref>
	==Toy Car==		==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. Shemirat Shabbat Kehilchata quotes Rav Shlomo Zalman who explains that winding the toy isn't similar to winding a watch that stopped (Mishna Brurah 338:15) since the watch is meant to work always to tell the time and when it stopped it is broken but a windup toy only works when you wind it.</ref>		# It’s permissible to wind up a spring motorized toy on [[Shabbat]]. <Ref>Children in Halacha (pg 139), Shemirat Shabbat KeHilchata 16:14. Shemirat Shabbat Kehilchata quotes Rav Shlomo Zalman who explains that winding the toy isn't similar to winding a watch that stopped (Mishna Brurah 338:15) since the watch is meant to work always to tell the time and when it stopped it is broken but a windup toy only works when you wind it.</ref>

YitzchakSultan1: /* Puzzles */

2024-08-06T17:19:03Z

Puzzles

← Older revision		Revision as of 17:19, 6 August 2024
Line 5:		Line 5:
	===Games Which Are Muktzeh===		===Games Which Are Muktzeh===
	# The following items are considered by some to be [[Kli Sh’Melachto LeHeter]] while others consider by others to be [[Kli Sh’Melachto LeIssur]].		# The following items are considered by some to be [[Kli Sh’Melachto LeHeter]] while others consider by others to be [[Kli Sh’Melachto LeIssur]].
	## Jigsaw puzzles <ref> Sefer Tiltulei [[Shabbat]] (pg 25 note 24) considers puzzles to be Keli SheMelachto LeIssur as it’s forbidden to put together a puzzle on [[Shabbat]]. ~~So writes~~ Shalmei Yehuda (pg 90) quoting Rav Elyashiv. ~~[It’s clear to me, that the above poskim hold like those who forbid building puzzles [including~~ Shemirat Shabbat KeHilchata 16:23]. However, according to those who are lenient regarding building puzzles [Sh”t Or Letzion 2:42:6, Sh”t Beer Moshe 6:26, Rav Pinchas Scheinberg (“Children in Halacha” pg 140), and Menuchat Ahava (vol 3, 22:16) under certain conditions ~~(see there)]~~, the jigsaw puzzle should ~~only~~ be Kli Sh’Melachto LeHeter.] </ref>		## Jigsaw puzzles <ref> Sefer Tiltulei [[Shabbat]] (pg 25 note 24) considers puzzles to be Keli SheMelachto LeIssur as it’s forbidden to put together a puzzle on [[Shabbat]]. Shalmei Yehuda (pg 90) quoting Rav Elyashiv agrees. Shemirat Shabbat KeHilchata 16:23 also forbids doing a puzzle on Shabbat. However, according to those who are lenient regarding building puzzles on Shabbat, such as Sh”t Or Letzion 2:42:6, Sh”t Beer Moshe 6:26, Rav Pinchas Scheinberg (“Children in Halacha” pg 140, and Menuchat Ahava (vol 3, 22:16) under certain conditions, the jigsaw puzzle should be Kli Sh’Melachto LeHeter. </ref>
	## lego (toy) <ref> Sefer Tiltulei [[Shabbat]] (pg 24) in name of Rav Moshe Feinstein writes that since they are designated for children’s use (if the child takes it himself) these are [[Kli Sh’Melachto LeHeter]], and Shalmei Yehuda (pg 90) quotes Rav Elyashiv saying that since primarily the toys are used for building which is forbidden but still it could be given to a child to play with (without putting them together) it’s considered Keli SheMelachato LeIssur. </ref>		## lego (toy) <ref> Sefer Tiltulei [[Shabbat]] (pg 24) in name of Rav Moshe Feinstein writes that since they are designated for children’s use (if the child takes it himself) these are [[Kli Sh’Melachto LeHeter]], and Shalmei Yehuda (pg 90) quotes Rav Elyashiv saying that since primarily the toys are used for building which is forbidden but still it could be given to a child to play with (without putting them together) it’s considered Keli SheMelachato LeIssur. </ref>

Line 127:		Line 127:

	==Puzzles==		==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 2:42:6 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). [[Asicha_Hilchos_Shabbos_Part_2\| Rav Mordechai Willig (Asicha Shabbos 2 p. 6)]] is also lenient. 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>		# Some poskim permit building puzzles on [[Shabbat]], while others forbid because of [[Kotaiv\|''kotev'' (writing)]]. 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 2:42:6 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). [[Asicha_Hilchos_Shabbos_Part_2\| Rav Mordechai Willig (Asicha Shabbos 2 p. 6)]] is also lenient. 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>

	==Rubik's Cube==		==Rubik's Cube==

Gsilver2: /* Sources */

2024-07-10T21:54:29Z

Sources

← Older revision		Revision as of 21:54, 10 July 2024
Line 120:		Line 120:
	# 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>		# 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, since we are concerned that one might absent-mindedly write while 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), The Shabbos Home (Rabbi Simcha Bunim Cohen, Vol. I, pg 12) </ref>		# It’s forbidden to play a game that one normally writes when playing the game, since we are concerned that one might absent-mindedly write while 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), The Shabbos Home (Rabbi Simcha Bunim Cohen, Vol. I, pg 12) </ref>
	# However, playing scrabble does not violate the melacha of koseiv according to many poskim, since all you are doing is arranging letters that are already formed, and not writing any new letters<ref>The Shabbos Home (Rav Simcha Bunim Cohen, Vol I, pg. 12)</ref>. However, if the scrabble board has individual squares for each tile, then this may violate koseiv since now you are arranging the letters in a more permanent way<ref>The Magen Avraham (siman 340:10) thinks that there is an isur of koseiv if one attaches pre-formed letters made out of silver to a garment. Based on this, Rav Moshe (Igros Moshe OC 1:135) suggests that maybe one shouldn't use a paginator on shabbos in the shul, but he concludes that simply placing the numbers next to each other - העמדה בעלמא - is not prohibited. Rather, it is only prohibited if there is some connection between the numbers - חיבור הקובען, because then this can be viewed as koseiv or mocheik. ~~Based on this psak~~ of Rav Moshe, one can distinguish between different types of scrabble boards. If the board has individual squares to place each tile, then this might be viewed as a connection - חיבור - such that placing the tiles into these squares would constitute a prohibition of koseiv according to the Magen Avraham. </ref>.		# However, playing scrabble does not violate the melacha of koseiv according to many poskim, since all you are doing is arranging letters that are already formed, and not writing any new letters<ref>The Shabbos Home (Rav Simcha Bunim Cohen, Vol I, pg. 12)</ref>. However, if the scrabble board has individual squares for each tile, then this may violate koseiv since now you are arranging the letters in a more permanent way<ref>The Magen Avraham (siman 340:10) thinks that there is an isur of koseiv if one attaches pre-formed letters made out of silver to a garment. Based on this, Rav Moshe (Igros Moshe OC 1:135) suggests that maybe one shouldn't use a paginator on shabbos in the shul, but he concludes that simply placing the numbers next to each other - העמדה בעלמא - is not prohibited. Rather, it is only prohibited if there is some connection between the numbers - חיבור הקובען, because then this can be viewed as koseiv or mocheik. Rabbi Bodner (Halachos of Muktza, pg 25) cites in the name of Rav Moshe that one can distinguish between different types of scrabble boards. If the board has individual squares to place each tile, then this might be viewed as a connection - חיבור - such that placing the tiles into these squares would constitute a prohibition of koseiv according to the Magen Avraham. </ref>.

	==Card Games==		==Card Games==

Gsilver2: /* Scrabble */

2024-06-21T03:18:26Z

Scrabble

← Older revision		Revision as of 03:18, 21 June 2024
Line 120:		Line 120:
	# 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>		# 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, since we are concerned that one might absent-mindedly write while 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), The Shabbos Home (Rabbi Simcha Bunim Cohen, Vol. I, pg 12) </ref>		# It’s forbidden to play a game that one normally writes when playing the game, since we are concerned that one might absent-mindedly write while 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), The Shabbos Home (Rabbi Simcha Bunim Cohen, Vol. I, pg 12) </ref>
	# However, playing scrabble does not violate the melacha of koseiv according to many poskim, since all you are doing is arranging letters that are already formed, and not writing any new letters<ref>The Shabbos Home (Rav Simcha Bunim Cohen, Vol I, pg. 12)</ref>. However, if the scrabble board has individual squares for each tile, then this may violate koseiv since now you are arranging the letters in a more permanent way.		# However, playing scrabble does not violate the melacha of koseiv according to many poskim, since all you are doing is arranging letters that are already formed, and not writing any new letters<ref>The Shabbos Home (Rav Simcha Bunim Cohen, Vol I, pg. 12)</ref>. However, if the scrabble board has individual squares for each tile, then this may violate koseiv since now you are arranging the letters in a more permanent way<ref>The Magen Avraham (siman 340:10) thinks that there is an isur of koseiv if one attaches pre-formed letters made out of silver to a garment. Based on this, Rav Moshe (Igros Moshe OC 1:135) suggests that maybe one shouldn't use a paginator on shabbos in the shul, but he concludes that simply placing the numbers next to each other - העמדה בעלמא - is not prohibited. Rather, it is only prohibited if there is some connection between the numbers - חיבור הקובען, because then this can be viewed as koseiv or mocheik. Based on this psak of Rav Moshe, one can distinguish between different types of scrabble boards. If the board has individual squares to place each tile, then this might be viewed as a connection - חיבור - such that placing the tiles into these squares would constitute a prohibition of koseiv according to the Magen Avraham. </ref>.

	==Card Games==		==Card Games==

Gsilver2: scrabble on shabbos

2024-06-21T02:48:08Z

scrabble on shabbos

← Older revision		Revision as of 02:48, 21 June 2024
Line 119:		Line 119:
	===Scrabble===		===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>		# 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>		# It’s forbidden to play a game that one normally writes when playing the game, since we are concerned that one might absent-mindedly write while 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), The Shabbos Home (Rabbi Simcha Bunim Cohen, Vol. I, pg 12) </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~~.)		# However, playing scrabble does not violate the melacha of koseiv according to many poskim, since all you are doing is arranging letters that are already formed, and not writing any new letters<ref>The Shabbos Home (Rav Simcha Bunim Cohen, Vol I, pg. 12)</ref>. However, if the scrabble board has individual squares for each tile, then this may violate koseiv since now you are arranging the letters in a more permanent way.

	==Card Games==		==Card Games==

YitzchakSultan1: /* Making Snowballs */

2024-01-05T14:06:11Z

Making Snowballs

← Older revision		Revision as of 14:06, 5 January 2024
Line 40:		Line 40:
	==Snow==		==Snow==

	=== Making Snowballs ===		=== Making Snowballs or a Snowman ===

	# Some poskim say that it is permitted to allow children to make snowballs on Shabbat.<ref>Mayan Omer 13:68 quoting Rav Ovadia Yosef writes that for an adult we would rule stringently, but for a child we would be lenient.</ref>		# Most poskim hold that it is forbidden to make snowballs or a snowman on Shabbat.<ref>Shemirat Shabbat Kehilchata 16:45</ref> Some poskim say that it is permitted to allow children to make snowballs on Shabbat.<ref>Mayan Omer 13:68 quoting Rav Ovadia Yosef writes that for an adult we would rule stringently, but for a child we would be lenient.</ref>

	===Walking===		===Walking===

YitzchakSultan1: /* Walking */

2024-01-05T14:00:49Z

Walking

← Older revision		Revision as of 14:00, 5 January 2024
Line 39:		Line 39:

	==Snow==		==Snow==

			=== Making Snowballs ===

			# Some poskim say that it is permitted to allow children to make snowballs on Shabbat.<ref>Mayan Omer 13:68 quoting Rav Ovadia Yosef writes that for an adult we would rule stringently, but for a child we would be lenient.</ref>

	===Walking===		===Walking===
	# One may walk normally on snow without concern that he is causing it to melt.<ref> Shulchan Aruch 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>		# One may walk normally on snow without concern that he is causing it to melt.<ref> Shulchan Aruch 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>

YitzchakSultan1 at 16:52, 13 July 2023

2023-07-13T16:52:15Z

← Older revision		Revision as of 16:52, 13 July 2023
Line 131:		Line 131:
	[[Category:Shabbat]]		[[Category:Shabbat]]
	[[Category:Muktzeh]]		[[Category:Muktzeh]]
			{{Shabbat Table}}