Kotaiv: Difference between revisions

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# One may mark (not in the form a letter) a parchment by pressing one's nail on the parchment because it doesn’t last, yet it’s preferable not to do this because some authorities forbid this. <Ref> S”A 340:5, Birkei Yosef 340:5 that Or Zaruah and Smak forbid, Biur Halacha D”H “Mutar”  </ref> However, all opinions agree that it’s forbidden to mark a paper as it’s soft and the mark will last. <Ref> Mishna Brurah 340:25 </ref>
# One may mark (not in the form a letter) a parchment by pressing one's nail on the parchment because it doesn’t last, yet it’s preferable not to do this because some authorities forbid this. <Ref> S”A 340:5, Birkei Yosef 340:5 that Or Zaruah and Smak forbid, Biur Halacha D”H “Mutar”  </ref> However, all opinions agree that it’s forbidden to mark a paper as it’s soft and the mark will last. <Ref> Mishna Brurah 340:25 </ref>
# One may fold the page of a book to mark the place even if the crease leaves a lasting mark. <Ref> Menuchat Ahava 22:25, Shevet Hakehati 1:130 writes that it’s better not to fold the pages even during the week so as not to disrespect the sefer. see also Rivivot Efraim 1:223 (11) </ref>
# One may fold the page of a book to mark the place even if the crease leaves a lasting mark. <Ref> Menuchat Ahava 22:25, Shevet Hakehati 1:130 writes that it’s better not to fold the pages even during the week so as not to disrespect the sefer. see also Rivivot Efraim 1:223 (11) </ref>
# If letters or pictures are written on the side of pages of a book, many authorities hold that there is what to rely on to open and close the book. However, it’s correct to use another copy of the same book if that is available. Also, it’s preferable not to write on the sides of books in order to avoid this issue. <Ref> Birkei Yosef 340:5, Leviat Chen 120, Sh"t Tzitz Eliezer 13:44, Vayesh Moshe 1:65, Mishna Berura 340:17.
 
# Many poskim hold that it is permitted to open a book on [[Shabbat]] even though it has letters or pictures on the side of the pages of the book; if, however, there is another similar book available without letters on the side, one should use that one. Also, it’s preferable not to write on the sides of books in order to avoid this issue. <Ref> Birkei Yosef 340:5, Leviat Chen 120, Sh"t Tzitz Eliezer 13:44, Vayesh Moshe 1:65, Mishna Berura 340:17.
* '''This footnote requires further editing'''
* The Levush 340:4 writes that it is forbidden to open or close a book with letters written on the side because when one opens the book, the letters are broken and when the book is closed the letters are reformed. He adds that perhaps there is a biblical prohibition, since [[erasing]], accomplished by opening of the book, is done with the intent of later writing in that place when closing the book.  
* The Levush 340:4 writes that it is a torah violation to open or close a book with words stamped on the sides of the pages. Opening the book is [[erasing]] and then closing the book again is writing. Magen Avraham 340:6 and Chazon Ish 61:1 are machmir for this Levush.  
* The Levush 340:4 writes that it is a torah violation to open or close a book with words stamped on the sides of the pages. Opening the book is [[erasing]] and then closing the book again is writing. Magen Avraham 340:6 and Chazon Ish 61:1 are machmir for this Levush.  
* The Rama in a teshuva (119), however, is lenient based on the Gemara [[Shabbat]] (104b) that says that there is a biblical prohibition if a person writes one letter in Tiveriya and one in Tzipori because it is not considered lacking a significant action to bring them together. The Rama infers that moving letters closer to or further from one another is not considered writing or [[erasing]]. Similarly, opening the book doesn’t erase the letters, but merely separates the parts of the letters, and closing the book doesn’t write the letters, but just combines the halves.
* The Avnei Neizer 210:1-3 rejects this proof. He argues that [[separating]] two letters isn’t considered [[erasing]] because the letters still exist, but splitting letters horizontally is considered [[erasing]] because the letters become nonexistent. See Rama (ibid.) and Taz 340:2 for resolutions to this difficulty.
* However, Sh"t Rama 119 and Taz 340:2 disagree saying that bringing existing letters together isn't a melacha and since the book is meant to be open and closed it is like opening and closing a door which is certainly permissible and not an issue of [[boneh]] and soter. The Rama's leniency is based on the Gemara [[Shabbat]] (104b) that says that there is a biblical prohibition if a person writes one letter in Tiveriya and one in Tzipori because it is not considered lacking a significant action to bring them together. The Rama infers that moving letters closer to or further from one another is not considered writing or [[erasing]]. Similarly, opening the book doesn’t erase the letters, but merely separates the parts of the letters, and closing the book doesn’t write the letters, but just combines the halves. The Avnei Neizer 210:1-3 rejects this proof. He argues that [[separating]] two letters isn’t considered [[erasing]] because the letters still exist, but splitting letters horizontally is considered [[erasing]] because the letters become nonexistent. See Rama (ibid.) and Taz 340:2 for resolutions to this difficulty. Based on this Avnei Nezer, see also Sh"t Har Tzvi Melechet Kotev 4 writes that even the Levush himself agrees that [[seperating]] two complete letters isn't an issue of writing. He is just concerned of joining and [[separating]] letter fragments but not [[separating]] two whole letters.  
* However, Sh"t Rama 119 and Taz 340:2 disagree saying that bringing existing letters together isn't a melacha and since the book is meant to be open and closed it is like opening and closing a door which is certainly permissible and not an issue of [[boneh]] and soter. The Rama's leniency is based on the Gemara [[Shabbat]] (104b) that says that there is a biblical prohibition if a person writes one letter in Tiveriya and one in Tzipori because it is not considered lacking a significant action to bring them together. The Rama infers that moving letters closer to or further from one another is not considered writing or [[erasing]]. Similarly, opening the book doesn’t erase the letters, but merely separates the parts of the letters, and closing the book doesn’t write the letters, but just combines the halves. The Avnei Neizer 210:1-3 rejects this proof. He argues that [[separating]] two letters isn’t considered [[erasing]] because the letters still exist, but splitting letters horizontally is considered [[erasing]] because the letters become nonexistent. See Rama (ibid.) and Taz 340:2 for resolutions to this difficulty. Based on this Avnei Nezer, see also Sh"t Har Tzvi Melechet Kotev 4 writes that even the Levush himself agrees that [[seperating]] two complete letters isn't an issue of writing. He is just concerned of joining and [[separating]] letter fragments but not [[separating]] two whole letters.  
* Therefore Mishna Berura 340:17 rules that although halacha is against the Levush, one should be machmir if he has another book available. </ref>
* Mishna Brurah 340:17 comments that the minhag is to follow the Rama, yet if one has another sefer without letters on the side, he should use that one instead to be strict for the Levush. </ref>
# If a page in a book ripped where words are written, it’s permissible to place the pieces next to one another in order to read it, if one doesn’t have another copy of that book. <Ref> Mishnat Halachot vol 6 Siman 89, Sh"t Be'er Moshe 6:125, Shemirat [[Shabbat]] KeHalichata 28:2, Igrot Moshe Y”D vol 2 Siman 75 D”H “VeDvar HaDaf” </ref>
# If a page in a book ripped where words are written, it’s permissible to place the pieces next to one another in order to read it, if one doesn’t have another copy of that book. <Ref> Mishnat Halachot vol 6 Siman 89, Sh"t Be'er Moshe 6:125, Shemirat [[Shabbat]] KeHalichata 28:2, Igrot Moshe Y”D vol 2 Siman 75 D”H “VeDvar HaDaf” </ref>
# If pages were stuck together by glue or some or material (like water) then it depends; if the pages are stuck in a place of letters, it’s forbidden to pull them apart because in doing so one breaks the letters, however, if the pages are stuck in a place of no letters, it’s permissible to pull the pages apart. <Ref>Shemirat [[Shabbat]] KeHilchata 28:1 </ref>
# If pages were stuck together by glue or some or material (like water) then it depends; if the pages are stuck in a place of letters, it’s forbidden to pull them apart because in doing so one breaks the letters, however, if the pages are stuck in a place of no letters, it’s permissible to pull the pages apart. <Ref>Shemirat [[Shabbat]] KeHilchata 28:1 </ref>

Revision as of 04:04, 21 October 2013

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

Introduction

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

Forms of writing

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

Pictures

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

Books

  1. One may mark (not in the form a letter) a parchment by pressing one's nail on the parchment because it doesn’t last, yet it’s preferable not to do this because some authorities forbid this. [13] However, all opinions agree that it’s forbidden to mark a paper as it’s soft and the mark will last. [14]
  2. One may fold the page of a book to mark the place even if the crease leaves a lasting mark. [15]
  1. Many poskim hold that it is permitted to open a book on Shabbat even though it has letters or pictures on the side of the pages of the book; if, however, there is another similar book available without letters on the side, one should use that one. Also, it’s preferable not to write on the sides of books in order to avoid this issue. [16]
  2. If a page in a book ripped where words are written, it’s permissible to place the pieces next to one another in order to read it, if one doesn’t have another copy of that book. [17]
  3. If pages were stuck together by glue or some or material (like water) then it depends; if the pages are stuck in a place of letters, it’s forbidden to pull them apart because in doing so one breaks the letters, however, if the pages are stuck in a place of no letters, it’s permissible to pull the pages apart. [18]

Other Practical Examples

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

Sources

  1. ↑ Mishna Shabbat 7:2, Daf 73a. Rashi 73a says that writing is counted among the melachot because in the mishkan they would write on each board of the Mishkan in order to return it to its correct place whenever the Mishkan was reassembled
  2. ↑ Mishna in Masechet Shabbat 73a writes that the prohibited melacha is for two letters but the gemara 104b says if it is one letter that finishes off the book, you are also obligated. The Avnei Nezer 201 explains that this is because it gives it significance.
  3. ↑ Rambam Shabbat 11:9. Biur Halacha 340:4 b'mashkin writes that based on Shabbat Yerushalmi 7:2 that if you draw a picture you are liable
  4. ↑ Magan Avraham 340:10, Mishna Brurah 340:22 (8)
  5. ↑ Sh”t Igrot Moshe O”C 1:135
  6. ↑ Sh"t Tzitz Eliezer 13:44, Sh"t Bitzel Hachochma vol Siman 78, Shevet HaKehati 2:153, Shalmei Yehuda 3:16 in the name of Rav Elyashiv, Mishnat Halachot 5:48, Chelkat Yaakov 3:150, Divrei Shalom 4:51
  7. ↑ Shulchan Aruch 340:4 quoting the Or Zarua 76 that non-permanent ink is forbidden midirabanan.
  8. ↑ S”A 340:4, Mishna Brurah 340:19
  9. ↑ Mishna Brurah 340:20
  10. ↑ Shemirat Shabbat KeHalachata 41:75, Eretz Tzvi Siman 71,Yeshuot Moshe 1:70, Shuirim Metzuiim BeHalacha 80:55, Chelekat Yakov 3:25, Nachalat Ezra Hadaya O”C 1:7, Vayeshev Moshe 1:62
  11. ↑ Rama 340:4, Mishna Brurah 340:22, Shar Tzion 340:28
  12. ↑ Mayim CHaim O”C 1: 145, Shemirat Shabbat KeHilchata 16:26, Rivivot Efraim 3:230
  13. ↑ S”A 340:5, Birkei Yosef 340:5 that Or Zaruah and Smak forbid, Biur Halacha D”H “Mutar”
  14. ↑ Mishna Brurah 340:25
  15. ↑ Menuchat Ahava 22:25, Shevet Hakehati 1:130 writes that it’s better not to fold the pages even during the week so as not to disrespect the sefer. see also Rivivot Efraim 1:223 (11)
  16. ↑ Birkei Yosef 340:5, Leviat Chen 120, Sh"t Tzitz Eliezer 13:44, Vayesh Moshe 1:65, Mishna Berura 340:17.
    • This footnote requires further editing
    • The Levush 340:4 writes that it is forbidden to open or close a book with letters written on the side because when one opens the book, the letters are broken and when the book is closed the letters are reformed. He adds that perhaps there is a biblical prohibition, since erasing, accomplished by opening of the book, is done with the intent of later writing in that place when closing the book.
    • The Levush 340:4 writes that it is a torah violation to open or close a book with words stamped on the sides of the pages. Opening the book is erasing and then closing the book again is writing. Magen Avraham 340:6 and Chazon Ish 61:1 are machmir for this Levush.
    • The Rama in a teshuva (119), however, is lenient based on the Gemara Shabbat (104b) that says that there is a biblical prohibition if a person writes one letter in Tiveriya and one in Tzipori because it is not considered lacking a significant action to bring them together. The Rama infers that moving letters closer to or further from one another is not considered writing or erasing. Similarly, opening the book doesn’t erase the letters, but merely separates the parts of the letters, and closing the book doesn’t write the letters, but just combines the halves.
    • The Avnei Neizer 210:1-3 rejects this proof. He argues that separating two letters isn’t considered erasing because the letters still exist, but splitting letters horizontally is considered erasing because the letters become nonexistent. See Rama (ibid.) and Taz 340:2 for resolutions to this difficulty.
    • However, Sh"t Rama 119 and Taz 340:2 disagree saying that bringing existing letters together isn't a melacha and since the book is meant to be open and closed it is like opening and closing a door which is certainly permissible and not an issue of boneh and soter. The Rama's leniency is based on the Gemara Shabbat (104b) that says that there is a biblical prohibition if a person writes one letter in Tiveriya and one in Tzipori because it is not considered lacking a significant action to bring them together. The Rama infers that moving letters closer to or further from one another is not considered writing or erasing. Similarly, opening the book doesn’t erase the letters, but merely separates the parts of the letters, and closing the book doesn’t write the letters, but just combines the halves. The Avnei Neizer 210:1-3 rejects this proof. He argues that separating two letters isn’t considered erasing because the letters still exist, but splitting letters horizontally is considered erasing because the letters become nonexistent. See Rama (ibid.) and Taz 340:2 for resolutions to this difficulty. Based on this Avnei Nezer, see also Sh"t Har Tzvi Melechet Kotev 4 writes that even the Levush himself agrees that seperating two complete letters isn't an issue of writing. He is just concerned of joining and separating letter fragments but not separating two whole letters.
    • Mishna Brurah 340:17 comments that the minhag is to follow the Rama, yet if one has another sefer without letters on the side, he should use that one instead to be strict for the Levush.
  17. ↑ Mishnat Halachot vol 6 Siman 89, Sh"t Be'er Moshe 6:125, Shemirat Shabbat KeHalichata 28:2, Igrot Moshe Y”D vol 2 Siman 75 D”H “VeDvar HaDaf”
  18. ↑ Shemirat Shabbat KeHilchata 28:1
  19. ↑ Yabia Omer O”C 5:28, Az Nidaberu 8:21, Beir Sharim 2:67, 3:38:3.
  20. ↑ Sh"t Yabia Omer O”C 5:29, Az Nidberu 1 pg 164#129, Sh"t Rivivot Efraim 1:257 related to throwing paper with words on it in water.
  21. ↑ Sh”t Yechave Daat 4:29, Sh”t Tzitz Eliezer 14:30 concludes that if a regular thermometer is available one shouldn’t use this type of thermometer, Minchat Ahava 22:19, Kinyan Torah 3:39
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