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[[Writing on Shabbat]] is one of the 39 primary melachot of [[Shabbat]]. <ref> Mishna [[Shabbat]] 7:2, Daf 73a. Rashi 73a says that writing is counted among the melachot because in the mishkan they would write on each board of the Mishkan in order to return it to its correct place whenever the Mishkan was reassembled </ref> The topic of [[erasing on Shabbat]] is dealt with on a its own page.
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==Introduction==
[[Writing on Shabbat]] is one of the 39 primary melachot of [[Shabbat]]. <ref> Mishna [[Shabbat]] 7:2, Daf 73a. Rashi 73a says that writing is counted among the melachot because in the mishkan they would write on each board of the Mishkan in order to return it to its correct place whenever the Mishkan was reassembled </ref> The topic of [[erasing on Shabbat]] is dealt with on a its own page.  
# One who writes two letters on [[shabbat]] is chayav for the melacha of kotaiv, but if one letter is significant enough that qualifies as well. <ref> Mishna in Masechet [[Shabbat]] 73a writes that the prohibited melacha is for two letters but the gemara 104b says if it is one letter that finishes off the book, you are also obligated. The Avnei Nezer 201 explains that this is because it gives it significance. </ref>     
==Definition==
# Writing any kind of letter or symbol (that represents some idea) is forbidden under Kotaiv. <Ref> Rambam [[Shabbat]] 11:9. Biur Halacha 340:4  b'mashkin writes that based on [[Shabbat]] Yerushalmi 7:2 that if you draw a picture you are liable </ref>
# One who writes two letters on [[shabbat]] is chayav for the melacha of kotaiv<ref> Rambam Hilchos Shabbos 11:9. </ref>, but if one letter is significant enough that qualifies as well. <ref> The Mishna in Masechet [[Shabbat]] 73a writes that the prohibited melacha is for two letters but the gemara 104b says if it is one letter that finishes off the book, you are also obligated. The Avnei Nezer 201 explains that this is because it gives it significance. </ref>     
# Affixing letters to a surface is also considered Kotaiv. <Ref> Magan Avraham 340:10, Mishna Brurah 340:22 (8) </ref>Examples include:  
# The letters must have some particular meaning. For example, drawing a random line on a paper would not be considered an act of kosaiv, but nevertheless it is forbidden on a rabbinic level.<ref> S”A 340:24 </ref>
# Writing any kind of letter or symbol (that represents some idea) is forbidden under Kotaiv. <Ref> Rambam [[Shabbat]] 11:9. Beiur Halacha 340:4  b'mashkin writes that based on [[Shabbat]] Yerushalmi 7:2 that if you draw a picture you are liable </ref> There is a dispute how to classify drawing designs. <ref> Rambam (Shabbos 11:17) considers Roshem to be a toldah of kosaiv , while Rashi (Shabbos 103 s.v. mishum) explains the opinion of Rabbi Yose differently. Mishna Brurah 340:22 codifies the Rambam. </ref>  
# Affixing letters to a surface is also considered Kotaiv. <Ref> Magen Avraham 340:10, Mishna Brurah 340:22 (8) </ref>Examples include:  
## Attaching letters to a wallpaper,  
## Attaching letters to a wallpaper,  
## Placing magnetic letters to a board
## Placing magnetic letters to a board
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## Playing a game that entails placing numbered tiles adjacent to one another
## Playing a game that entails placing numbered tiles adjacent to one another
#It is only forbidden by the torah if the writing is permanent, but even if it is temporary it is forbidden by the rabbis. <ref> Shulchan Aruch 340:4 quoting the Or Zarua 76 that non-permanent ink is forbidden midirabanan. </ref>
#It is only forbidden by the torah if the writing is permanent, but even if it is temporary it is forbidden by the rabbis. <ref> Shulchan Aruch 340:4 quoting the Or Zarua 76 that non-permanent ink is forbidden midirabanan. </ref>
==In the Mishkan==
# The act of writing was used in the Mishkan to identify the position of each of the kerashim (planks). This was accomplished by inscribing a symbol on each keresh.<ref> Shabbos 103b </ref> Alternatively, the act of writing was needed to keep track of money and valuable materials that were being donated for the building of the mishkan.<ref> Avnei Neizer 199:10 </ref>
==Forms of writing==
==Forms of writing==
# It’s forbidden to write on a table with liquids on his finger.  <Ref> S”A 340:4, Mishna Brurah 340:19 </ref>
# It’s forbidden to write on a table with liquids on his finger.  <Ref> S”A 340:4, Mishna Brurah 340:19 </ref>
# It’s forbidden to write letters in fog or steam. <ref> Mishna Brurah 340:20 </ref>
# It’s forbidden to write letters in fog or steam. <ref> Mishna Brurah 340:20 </ref>
# Fingerprinting (dipping one’s finger into ink and then placing it on paper) is forbidden as it forms a meaningful image.  <Ref> 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 </ref>
# Fingerprinting (dipping one’s finger into ink and then placing it on paper) is forbidden as it forms a meaningful image.  <Ref> Shemirat [[Shabbat]] KeHalachata 41:75, Eretz Tzvi Siman 71,Yeshuot Moshe 1:70, Shuirim Metzuyanim BeHalacha 80:55, Chelkat Yakov 3:25, Nachalat Ezra Hadaya O”C 1:7, Vayeshev Moshe 1:62 </ref>
# One may signal in the air, water or on a dry board in the form of letters if it doesn’t leave any mark. <Ref> Rama 340:4, Mishna Brurah 340:22, Shar Tzion 340:28 </ref>
# One may signal in the air, water or on a dry board in the form of letters if it doesn’t leave any mark. <Ref> Rama 340:4, Mishna Brurah 340:22, Shar Tzion 340:28 </ref>
==Pictures==
==Pictures==
# Taking a photograph is forbidden as it draws an image, but one does not have to avoid being in a picture taken by a non-Jew for his own purposes. <Ref> Mayim CHaim O”C 1: 145, Shemirat [[Shabbat]] KeHilchata 16:26, Rivivot Efraim 3:230 </ref>
# Taking a photograph is forbidden as it draws an image, but one does not have to avoid being in a picture taken by a non-Jew for his own purposes. <Ref> Mayim Chaim O”C 1: 145, Shemirat [[Shabbat]] KeHilchata 16:26, Rivivot Efraim 3:230 </ref>
# Regarding walking in an area where there is a surveillance camera, see [[Electronics on Shabbat]].
# Regarding walking in an area where there is a surveillance camera, see [[Electronics on Shabbat]].
==Books==
==Books==
# One may mark (not in the form a letter) a parchment by pressing one's nail on the parchment because it doesn’t last, yet it’s preferable not to do this because some authorities forbid this. <Ref> S”A 340:5, Birkei Yosef 340:5 that Or Zaruah and Smak forbid, 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, Beiur Halacha s.v. “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 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 s.v. “VeDvar HaDaf” </ref>
# 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 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. </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>
===Writing on the Side of Books===
{{Writing on the Side of Books}}
==Other Practical Examples==
==Other Practical Examples==
# It’s permissible to walk in shoes that have words etched into the soles that form words when walking on dirt or snow. <Ref> Yabia Omer O”C 5:28, Az Nidaberu 8:21, Beir Sharim 2:67, 3:38:3.  </ref>
# It’s permissible to walk in shoes that have words etched into the soles that form words when walking on dirt or snow. <Ref> Yabia Omer O”C 5:28, Az Nidaberu 8:21, Beir Sharim 2:67, 3:38:3.  </ref>
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# Regarding putting together a jigsaw puzzle on [[Shabbat]], see [[Games on Shabbat]].
# Regarding putting together a jigsaw puzzle on [[Shabbat]], see [[Games on Shabbat]].


==Links==
* [http://www.yutorah.org/lectures/lecture.cfm/734630/Rabbi_Michael_Taubes/Writing_on_Shabbat_ Writing on Shabbat] by Rabbi Michael Taubes
* Article on [http://www.yeshiva.co/midrash/shiur.asp?cat=296&id=20615&q= Writing on Shabbat] by Rabbi Yirmiyahu Kaganoff
* Article on [http://www.yutorah.org/lectures/lecture.cfm/744329/Rabbi_Josh_Flug/The_Melacha_of_Writing_on_Shabbat The Melacha of Writing on Shabbat] by Rabbi Josh Flug
==Sources==
==Sources==
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[[Category:Orach Chaim]]
[[Category:Shabbat]]
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