Games on Shabbat: Difference between revisions

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==Children above Bar/Bat Mitzvah==
[[Image:Board_games.jpg|200px|right]]
# 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). 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]]. </ref>
The essence of enjoying Shabbat is spiritual and at the same time should be pleasurable for every individual. It is for this reason that adults (anyone above Bar or Bat Mitzvah) should desist from 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 Beitzah 1:34. See Sh”t Or Letzion 2:42:5 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 may play games but should be careful with which games they play. For further elaboration of this point, see the [[Talk:Games_on_Shabbat|discussion page]].
 
===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]].
## 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>
 
==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 Letzion 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==
==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>  
# Items which make noise, such as bells, rattles, and musical instruments, are Muktzeh. <Ref> Shemirat Shabbat KeHilchata 16:2 </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>
# 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>
# 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>
# 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>
# 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==
#Since sand in a sandbox is designed before Shabbat and is not muktzeh, children may play in the sandbox. They should be careful not to pour in water because that would be a violation of losh, kneading. Additionally, it is forbidden to play in moist sand since the holes or towers have some permanence.<ref>Mishna Brurah 498:73, Shemirat Shabbat Kehilchata 16:4</ref>
#Kinetic sand is similar to moist sand and is prohibited on Shabbat since it sticks together, and its formations could last.<ref>[[Asicha_Hilchos_Shabbos_Part_2| Rav Willig (Asicha Shabbos 2 p. 10)]]</ref>
# 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). see page on [[Losh]] </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>


==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==
==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>
# 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==
==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>
# 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>
# One may fold paper table napkins on Shabbat.<ref> Sh"t Rivivot Ephraim 1:223:8 </ref>
==Stickers==
# Children who reached the age of chinuch shouldn't play stickers on Shabbat.<ref>The Rambam Shabbat 10:11 explains that sticking two papers together on Shabbat is a biblical prohibition of Tofer. The Shulchan Aruch O.C. 340:14 codifies this prohibition. Therefore, [https://torah.org/torah-portion/weekly-halacha-5761-kisavo/ Rav Doniel Neustadt (Weekly Halacha 5761 Ki Tavo)] writes that if the stickers are firmly placed on a surface that they can last there for 24 hours it may be forbidden. Rav Meir Mazuz in Mekor Neeman 2:352 writes that one shouldn't let children stick stickers on paper on Shabbat. Rivevot Efraim 8:118:6, Yeladim Khalacha p. 108, [https://dinonline.org/2013/06/09/stickers-on-shabbos/ Dinonline.org], [https://www.yeshiva.co/ask/4491 Yeshiva.co], and [https://www.kipa.co.il/%D7%A9%D7%90%D7%9C-%D7%90%D7%AA-%D7%94%D7%A8%D7%91/%D7%9E%D7%93%D7%91%D7%A7%D7%95%D7%AA-%D7%91%D7%A9%D7%91%D7%AA/ Rav Meir Zukerman] agree. See Minchat Asher 2:39 who discusses Tofer regarding identification stickers in a hospital setting. See also Shemirat Shabbat Kehilchata 16:30 who seems to hold that using stickers are forbidden.</ref> If the child did not reach the age of chinuch it is permissible to give the child something which he can use to do a melacha while playing for his own benefit. Therefore, if the child didn't reach chinuch it is fine to give a child a sticker since even if he sticks it onto a surface it is for his own benefit.<ref>Shulchan Aruch Harav 343:10 clarifies that there is no prohibition of giving a child something with which he might do a melacha for his own benefit. This is relevant to a child who didn't reach chinuch. Otherwise, a parent must stop their child from doing any sin (Rama 343:1 and Shulchan Aruch Harav 343:2). Bet Hillel v. 32 p. 72 applies this to giving a child a sticker that it isn't forbidden since the child can do it for his own benefit. Rivevot Efraim 8:118:6 also seems to say this as he allows giving a child a sticker as long as they don't stick it on something.</ref>
# Collecting stickers and exchanging them is totally fine if there are no words on them.<ref>Bet Hillel v. 32 p. 72 explains that there are a few types of stickers. a) If there are no words if they aren't used to stick onto anything and just collected they are a kli shemelachto lheter. b) If there are words on it explaining the picture that it depends if the words are the main thing. If the words just add to the picture then it doesn't affect it, but if the picture is useless without the words then it is a kli shemelachto lisur because it is forbidden to read those words. c) If they are used to stick onto a surface they are a kli shemelachto lisur (Luach Hamuktzeh p. 244).</ref>
# Stickers aren't mutzkeh so it is permitted to give a child a sticker on Shabbat as a prize but you should tell them not to use it on Shabbat.<ref>[http://www.shut-halacha.co.il/question_print.php?id=3518 Rav Ovadia Yosef cited by Maayan Omer 2:59]</ref>
 
==Clics==
#Some say that it is permitted to let children play Clics if they choose to but the parents shouldn't assist them.<ref>Aliba Dhilchata v. 71 p. 127 notes the ruling of Rav Shlomo Zalman Auerbach (Binyan Shabbat p. 42 and Shulchan Shlomo) and Rav Moshe (Igrot Moshe 5:22:27) who allow a child to build with legos or interlocking blocks that interlock tightly, though a parent shouldn't help them do it. He applies that logic to playing cliks on Shabbat that children who do it don't have to be stopped but the parents shouldn't connect pieces for them.</ref>
 
==Snow==
==Snow==
 
# Snow isn’t [[Muktzeh]], but it’s forbidden to make snowballs or a snowman. <Ref> Children in Halacha (Rabbi Simcha Bunim, pg 138) </ref>
=== Making Snowballs or a Snowman ===
 
# 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===
# 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>
===Muktzeh===
# Some say that snow isn’t considered [[Muktzeh]], while others believe it is. In any event it is forbidden to make snowballs or a snowman on Shabbat. <Ref> Children in Halacha (Rabbi Simcha Bunim, pg 138). Beer Moshe 1:20, Shemirat Shabbat Kehilchita (ch. 16 fnt. 110), and Yalkut Yosef 308:217 rule that snow isn't [[muktzeh]] based on the Gemara Eruvin 46a and Tosfot Beitzah 2a s.v. ka which says that rain is not [[muktzeh]] as nolad because the moisture was in the clouds before the rain fell. Rivivot Ephraim 1:223:1 agrees.
<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 for humans or animals to eat and therefore would be like sticks or stones, even if it fell before [[Shabbat]]. He says that if it fell on Shabbat it is additionally nolad. 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 it is prohibition because of [[nolad]] and explains what makes it different from rain.
* Rav Elyashiv in Shalmei Yehuda (pg 203) and Shemirat Shabbat KeHilchata consider snow to be non-[[Muktzeh]], while Sh”t Igrot Moshe 5:22(37) and Rav Shlomo Zalman Auerbach in Sefer Tiltulei [[Shabbat]] (pg 13) consider it severe [[Muktzeh]]. Dirshu 338:38 cites the dispute.</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==
[[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>
#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>
 
==Marbles==
==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>
# 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==
==Playing with a ball==
===Ball Playing===
# A play-ball according to Sephardim is Muktzeh, while Ashkenazim hold it’s Kli Sh’Melachto LeHeter<ref> Even though Shevut Yitzchak (pg 89) quotes Rav Elyashiv who says that S”A would agree that the modern play-ball is non-Muktzeh, nonetheless, Yalkut Yosef (Kitzur S”A 308:84) says one should follow S”A 308:45 that considers all balls to be 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. Therefore, for Ashkenazim the Rama 308:45 certainly considers balls to be non-Muktzeh. So holds Rav Moshe Feinstein quoted by Sefer Tiltulei [[Shabbat]] (pg 22 note 16) and Rav Elyashiv in Shalmei Yehuda (pg 91). </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>
# 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 Brurah 336:3, Children in Halacha (Rabbi Simcha Bunim Cohen, pg 137) </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, 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 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 it’s usual to tie the opening after inflating the ball is Muktzeh and can’t be used. <Ref>Shemirat Shabbat KeHilchata 16:8 </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>
# 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>
# Some hold that it is forbidden to play soccer on Shabbat because it is usually played outdoors on unpaved ground.<ref>Rav Nevinsal in Byitzchak Yikareh  on m"b 308:158 writes that games which are generally played on dirt are forbidden to play on Shabbat because of the gezerah that you'll come to flatten the ground. Therefore, he says that since soccer is played outside on unpaved ground it is forbidden. Shemirat Shabbat Kehilchata 16:6 implies that soccer is forbidden for this reason as well. Menchat Ahava v. 1 p. 333 writes that it is forbidden to kick a soccer ball because they are muktzeh. See Kesot Hashulchan 110:16 who forbids soccer because it is the way of the non-Jews. </ref> Others argue that it isn't forbidden because of the concern that you'll flatten the ground.<ref>Shaalei Tziyon 11 by Rav Dov Eliezerov writes at length about playing soccer on Shabbat. He says that in terms of the concern that you'll fallen the ground there's no concern by soccer because there's no concern that a person is going to get a shovel to fix the ground and even fixing it with you feet is an abnormal play to flatten ground which wouldn't be a biblical violation of Shabbat. He concludes that if the case is that people do flatten the ground when playing soccer it would be forbidden. See there where he forbids soccer on Shabbat because of a concern that people will think that you inflated it on Shabbat. He writes that Rav Tzvi Pesach Frank agreed with him on his entire article and Rav Uziel wasn't sure about whether it is permitted or forbidden. Vayomer Moshe 2:10 cites conflicting oral rulings from Rav Ovadia Yosef whether soccer was technically permitted on Shabbat.</ref>
# Playing basketball is permitted with respect to the concern of flattening the ground.<ref>Byitzchak Yikareh on m"b 308:158 writes that since basketball is played on paved ground there's no concern of flattening the ground.</ref>
#Some hold that an adult should never play games because of Moshav Leytzim.<ref>Mishna Brurah 338:21 citing the Mahara Sason</ref> See the introduction to this page.
===Are Balls and Games Muktzeh?===
# A play-ball according to some Sephardic poskim is [[Muktzeh]],<ref>Shulchan Aruch O.C. 308:45 writes that a ball is muktzeh. It is based on the Shibolei Haleket 121 and Agur 521. Why is a ball muktzeh?
* Gra 308:90 explains that the Yerushalmi holds it is forbidden to play ball and as such balls are muktzeh. This is implied by the Bet Yosef who cited the Yerushalmi as a proof for the prohibition.
* Magen Avraham 308:72 explains that the ball isn’t designated to be non-muktzeh. Pri Megadim E”A 308:72 explains that a child’s intent is insufficient to designate muktzeh to be used. Furthermore, he adds that the child must not have used it once before Shabbat, otherwise it would be non-muktzeh. Machasit Hashekel 308:72 implies a similar approach.
* Mishna Brurah 308:156 argues that it is muktzeh since playing isn’t a reason to make something non-muktzeh. Or Letzion 2:26:8 agrees.
* The Laws of Muktzeh by Rabbi Simcha Bunim Cohen p. 147 writes that the Shibolei Haleket 121 himself that one reason to forbid balls is because there's no reason to play balls and that is considered useless, shelo ltzorech klal, for which even a kli shemelachto lheter is forbidden.
** Does this apply to modern balls?
* Shevut Yitzchak (pg 89) quotes Rav Elyashiv (see also Sefer Orchos Shabbos 19:76 and Dirshu Mishna Brura 308:161 who quote Rav Elyashiv and others who rule leniently even for those who follow the Shulchan Aruch), as saying that even Shulchan Aruch would agree that the modern play-ball is non-[[Muktzeh]]. Similarly, Byitzchak Yikareh 308:45 cites Rav Shlomo Zalman Auerbach that balls today aren't muktzeh even for Sephardim. However, the Mishna Brurah 308:157 implies that the mere fact that one plays with an item as a ball does not give it the status of a kli, which would seem to imply that even if it were manufactured to be a ball it would be prohibited according to the Shulchan Aruch.
* Yalkut Yosef (Kitzur S”A 308:84; authored by Rav Yitzchak Yosef) writes one should follow Shulchan Aruch 308:45 that considers all balls to be [[Muktzeh]]. [http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=235 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. Mekor Neeman 414 is also strict.
* Chazon Ovadia (Shabbat v. 3, p. 99; authored by Rav Ovadia Yosef) rules that nowadays since the balls are made to this purpose they aren't [[Muktzeh]].
* Rabbi Hershel Schachter (Gemara Shabbos Shiur 87) explained in shiur that chazal patterned the prohibition of tiltul keilim after the biblical guidelines in hilchos tumah. Consequently, the Shulchan Aruch felt that since a ball is not considered a kli in regards to hilchos tumah it cannot be considered a kli and is therefore muktzah on Shabbos. See Shibolei Haleket who seems to support this point.</ref> while Ashkenazic poskim hold it’s Kli Sh’Melachto LeHeter <ref> 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>
# For Sephardim some hold that all games are muktzeh,<ref>Rav Meir Mazuz in Mekor Neeman 414 writes that games and balls are all muktzeh since the fact that you play with them doesn't make them into a kli. For children unless they will listen it is better not to tell them since they won't listen. Menuchat Ahava 1:12:50 writes that balls and toys are muktzeh. Only toys that are specific for children below the age of 2 aren't muktzeh.</ref> while others disagree.<ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=235 Or Letzion 2:26:8], Chazon Ovadia (Shabbat v. 3, p. 99). Or Letzion writes that balls are muktzeh since they don't have a use and playing isn't a use. Accordingly, perhaps games are also muktzeh. Maybe they aren't since they are clean enough to cover a pot with toys aren't muktzeh. Yet, according to those who say that balls are muktzeh because ball playing is forbidden but it isn't clear that applies to all toys.</ref>
#Some say that electronic toys which are primarily while activating electricity that are for small children (below chinuch) are a kli shemelachto lheter.<ref>Tiltulei Shabbat p. 26 quotes Rav Moshe Feinstein as holding that toys that are designated for children aren’t a kli shemelacho lisur since they can play with the toys and they’re permitted to do so.</ref>
==Bikes==
==Bikes==
{{Bike on Shabbat}}
# 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), Shemirat Shabbat KeHilchata 16:17 adds a scooter </ref>
 
==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 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==
==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</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>
# 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>
==Scrabble==
# 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.)


==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==
==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>
# Playing five stone (a type of jacks) is permissible and isn’t an issue of [[Muktzeh]]. <Ref>Shemirat Shabbat KeHilchata 16:11 </ref>
==Photographs==
==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>
# 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==
==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>
# Many poskim hold that playing with Lego or Tinkertoy is permitted and isn’t considered building (see page on [[Boneh]]) and is permissible.<Ref> Shemirat Shabbat KeHilchata 16:18, 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).
# Some say that playing with Lego or Tinkertoy isn’t considered building and is permissible. <Ref> Sh”T Or Letzion vol 2 (chap 45:5 pg 272), Sh”t Tzitz Eliezer 13:30, Sh”t Bear Moshe 6:25, Sh”t Yabea Omer 7:39(4), Yalkut Yosef 314:1, Children in Halacha (Rabbi Simcha Bunim Cohen, pg 135), Sh”t Machazeh Eliyahu 69 </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>
* The Shulchan Aruch 314:1 based on the gemara (Shabbos 122b) comes to the conclusion that there is not a prohibition of boneh in regard to keilim. Therefore, in S”A 313:6 he writes one can put together utensils that are made of different parts when the connection is flimsy. However, if one firmly forces one piece into another, there is a torah prohibition. The Magen Avraham (313:12) and Taz (313:7) rule that things whose use is by constantly opening and closing them are not bound by the usual parameters of building. Chacham Ovadia Yosef (Sh”t Yechave Daat 2:55 and Chazon Ovadia Shabbos vol. 3 pg 101) quotes a machloket amongst the poskim if a real building that one intends to take apart in a short period of time constitutes boneh. He concludes that lego is permitted since the building has no permanence and it is taken apart often. Sh”t Or Letzion vol 2 (chap 42:5 pg 272), Sh”t Tzitz Eliezer 13:30 and 31, and Children in Halacha (pg. 135) agree that lego is completely permitted even for an adult.
* 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. </ref> Others are strict. <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 also points out that in the Hashmatot to Shemirat Shabbat KeHilchata, it says that Rav Shlomo Zalman Auerbach retracted his original lenient 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. See also Sh”t Machazeh Eliyahu 69 who raises the issue of [[Kotev]].</ref>
# If a child takes these toys on their own you don't have to stop them.<reF>A Guide to Practical Halacha (Shabbat v. 3 p. 149 n. 6) quoting Rav Moshe Feinstein writes that one should not give children legos, bristle blocks, or tinker toys on Shabbat but if they take it on their own you don't have to stop them.</ref>
 
==Board games==
==Board games==
# Using dice on [[Shabbat]] is permitted. <Ref>Shemirat Shabbat KeHilchata 16:33 </ref>
# Using dice on [[Shabbat]] is permitted. <Ref>Shemirat Shabbat KeHilchata 16:33 </ref>
===Monopoly===
===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 2:42:5 in the note are lenient, while Shemirat Shabbat KeHilchata 16:32 says that it’s preferable to refrain. </ref>
# 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>
 
==Card games==
===Scrabble===
# 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>
# 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>
# 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==
# It’s permissible to play card games; however, when one is finished, one may not separate the cards in order to put them away as this may constitute [[Borer]].<Ref>Shemirat Shabbat KeHilchata 16:34  
* The question is one of [[Borer]], which is only permitted in a situation where one is removing desired pieces from the undesirable pieces, by hand (i.e. without a utensil designated for separating), and for immediate use. When playing Rummy, one takes cards from his hand in order to make a set, which is clearly permissible, as it fulfills all three conditions. However, when dropping cards, it seems to be removing the undesired pieces from the desired elements. Rav Asher Weiss (Minchat Asher on Masechet [[Shabbat]], p. 327) proves that not only are two cards of different number/suit considered one kind and that dropping them from one's hand provides immediate satisfaction in that one's hand is lighter and he's closer to winning, but also that there isn't even any Melacha involved, since Melachot by definition lead up to a greater purpose, which is not true when dropping cards.</ref>
 
==Puzzles==
==Puzzles==
# 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>
# 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. So holds Sh”t Beer Moshe 6:26, and Rav 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>
 
==Rubik's Cube==
# There is a major discussion if playing with a Rubik's Cube on Shabbat is permitted. Many hold it is permitted, but some disagree based on a number of reasons. Some of the reasons include: [[kotev]], [[mochaik]], [[boneh]], and [[borer]].<reF>Rav Elyashiv (Shvut Yitzchak v. 14 p. 299) forbade playing with a Rubik's Cube on Shabbat since it is similar to drawing an image on Shabbat and arranging the pieces in a formation is considered drawing. He compares it to opening and closing a sefer with words printed on the sides of the pages. Dor Hamelaktim v. 4 p. 2603 quotes Rav Shlomo Miller who forbade Rubik's cubes because of borer since each choice of a color to move is part of a longer algorithm and doesn't create a desired result immediately. Though they quote there the Shemirat Shabbat Kehilchata 16:25 and many others who are lenient.</reF>


==Sources==
==References==
<References/>
<References/>
[[Category:Shabbat]]
[[Category:Muktzeh]]
{{Shabbat Table}}

Revision as of 03:45, 16 January 2013

Children above Bar/Bat Mitzvah

  1. 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. [1]

Noisemakers

  1. Items which make noise, such as bells, rattles, and musical instruments, are Muktzeh. [2]
  2. It’s permissible for an adult to give a baby a toy that makes noise, such as whistles, rattles, or other noisemakers. [3] 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. [4]
  3. An adult shouldn't personally use a noisemaker (such as a rattle) to entertain a baby [5] 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. [6]
  4. Children that are above the age of chinuch (approximately four years old) should be taught not to use these noisemakers on Shabbat. [7]
  5. 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. [8]

Playing with sand

  1. 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.) [9]
  2. 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.[10]

Clay

  1. It’s forbidden to play with clay or plaster on Shabbat. [11]

Paper folding

  1. On Shabbat, one should not make a toy out of folded paper such as a boat or a hat. [12]

Snow

  1. Snow isn’t Muktzeh, but it’s forbidden to make snowballs or a snowman. [13]

Marbles

  1. Children may play with marbles inside the house (as long as it has flooring and not bare earth) but not outside. [14]

Playing with a ball

  1. A play-ball according to Sephardim is Muktzeh, while Ashkenazim hold it’s Kli Sh’Melachto LeHeter[15]
  2. 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. [16]
  3. It’s forbidden to get a ball out of a tree whether by hand or using a stick. [17]
  4. 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 it’s usual to tie the opening after inflating the ball is Muktzeh and can’t be used. [18] Similarly, some permit one to inflate a balloon on Shabbat for a child. [19]
  5. It’s not within the sanctity of Shabbat to visit a sports game even if there’s no issue of the admissions ticket. [20]

Bikes

  1. 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. [21]

Swings

  1. 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). [22]
  2. It’s permissible to use a swing suspended from a swing set. [23]
  3. 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. [24]

Toy car

  1. It’s permissible to wind up a spring motorized toy on Shabbat. [25]
  2. Before Shabbat one must remove batteries from a battery run toy in order that the child can play with it on Shabbat. [26]

Scrabble

  1. It’s forbidden to play a game that one normally writes when playing the game. (See the page on Kotaiv.) [27] Therefore, some say that scrabble shouldn’t be played on Shabbat because one normally writes when playing the game. [28]
  2. 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.)

Jacks

  1. Playing five stone (a type of jacks) is permissible and isn’t an issue of Muktzeh. [29]

Photographs

  1. 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.)[30]

Lego or Tinkertoy

  1. It’s permissible to play with building blocks that don’t interlock. (See page on Boneh.) [31]
  2. Some say that playing with Lego or Tinkertoy isn’t considered building and is permissible. [32] However, some say that it’s forbidden. [33]

Board games

  1. Using dice on Shabbat is permitted. [34]

Monopoly

  1. It is permitted to play monopoly on Shabbat, while others say that one should refrain. [35]

Card games

  1. 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.)[36]

Puzzles

  1. 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. [37]

References

  1. Shemirat Shabbat KeHilchata 16:1, Children in Halacha (Rabbi Simcha Bunim pg 132). 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.
  2. Shemirat Shabbat KeHilchata 16:2
  3. Shemirat Shabbat KeHilchata 16:3, 39 Melachos (Rabbi Ribiat, vol 4, pg 1161-2)
  4. Children in Halacha (Rabbi Simcha Bunim, pg 134)
  5. Shemirat Shabbat KeHilchata 16:3, 39 Melachos (Rabbi Ribiat, vol 4, pg 1161)
  6. Children in Halacha (Rabbi Simcha Bunim, pg 135)
  7. Children in Halacha (Rabbi Simcha Bunim, pg 133)
  8. Children in Halacha (Rabbi Simcha Bunim, pg 134)
  9. Shemirat Shabbat KeHilchata 16:4, Children in Halacha (Rabbi Simcha Bunim, pg 137-8), 39 Melachos (Rabbi Ribiat, vol 2, pg 253)
  10. 39 Melachos (vol 2, pg 516)
  11. Children in Halacha (pg 140), Sh”t Bear Moshe 6:34, Shemirat Shabbat KeHilchata 16:13
  12. Shemirat Shabbat KeHilchata 16:21
  13. Children in Halacha (Rabbi Simcha Bunim, pg 138)
  14. Shemirat Shabbat KeHilchata 16:5
  15. Even though Shevut Yitzchak (pg 89) quotes Rav Elyashiv who says that S”A would agree that the modern play-ball is non-Muktzeh, nonetheless, Yalkut Yosef (Kitzur S”A 308:84) says one should follow S”A 308:45 that considers all balls to be 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. Therefore, for Ashkenazim the Rama 308:45 certainly considers balls to be non-Muktzeh. So holds Rav Moshe Feinstein quoted by Sefer Tiltulei Shabbat (pg 22 note 16) and Rav Elyashiv in Shalmei Yehuda (pg 91).
  16. 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.
  17. Shemirat Shabbat KeHilchata 16:7, Children in Halacha (Rabbi Simcha Bunim Cohen, pg 137)
  18. Shemirat Shabbat KeHilchata 16:8
  19. Children in Halacha (pg 139)
  20. Shemirat Shabbat KeHilchata 16:9
  21. Children in Halacha (pg 138), Shemirat Shabbat KeHilchata 16:17 adds a scooter
  22. Shemirat Shabbat KeHilchata 16:15
  23. Children in Halacha (pg 140), Shemirat Shabbat KeHilchata 16:16
  24. Children in Halacha (pg 140) is lenient, while Shemirat Shabbat KeHilchata 16:16 is stringent.
  25. Children in Halacha (pg 139), Shemirat Shabbat KeHilchata 16:14
  26. Children in Halacha (pg 139)
  27. Chaye Adam (Shabbat 38:11)
  28. Children in Halacha (Rabbi Simcha Bunim, pg 135), Tiltulei Shabbat (Halachos of Muktzeh pg 24)
  29. Shemirat Shabbat KeHilchata 16:11
  30. Shemirat Shabbat KeHilchata 16:12
  31. Shemirat Shabbat KeHilchata 16:18
  32. Sh”T Or Letzion vol 2 (chap 45:5 pg 272), Sh”t Tzitz Eliezer 13:30, Sh”t Bear Moshe 6:25, Sh”t Yabea Omer 7:39(4), Yalkut Yosef 314:1, Children in Halacha (Rabbi Simcha Bunim Cohen, pg 135), Sh”t Machazeh Eliyahu 69
  33. 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.
  34. Shemirat Shabbat KeHilchata 16:33
  35. 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.
  36. Shemirat Shabbat KeHilchata 16:34
  37. 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. So holds Sh”t Beer Moshe 6:26, and Rav 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.