Kotaiv: Difference between revisions
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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. | [[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. | ||
==Definition== | ==Definition== | ||
# 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> | # One who writes two letters on [[shabbat]] is chayav for the melacha of kotaiv<ref> Rambam Hilchos Shabbos 11:9, 17. </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> | ||
# 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> | # 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> Shulchan Aruch O.C. 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> | # 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: | # Affixing letters to a surface is also considered Kotaiv. <Ref> Magen Avraham 340:10, Mishna Brurah 340:22 (8) </ref>Examples include: | ||
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## Placing magnetic letters to a board | ## Placing magnetic letters to a board | ||
## Arranging edible letters onto a cake. | ## Arranging edible letters onto a cake. | ||
## Snapping Scrabble letter tiles into fitted groves | ## Snapping Scrabble letter tiles into fitted groves<Ref>39 Melachos v. 3 p. 951. See [https://dinonline.org/2010/12/26/magnets-on-shabbos/ Rabbi Pfeffer] who permits kids using magnets to make a design or drawing on a board of metal pins because it is very temporary.</ref> | ||
# However, if the letters exist on a surface already it’s permissible to arrange them in an order. <Ref> Sh”t Igrot Moshe O”C 1:135 </ref>Examples include: | # However, if the letters exist on a surface already it’s permissible to arrange them in an order.<Ref> Sh”t Igrot Moshe O”C 1:135 </ref>Examples include: | ||
## Arranging number cards in front of the shul to show congregants the correct page number | ## Arranging number cards in front of the shul to show congregants the correct page number | ||
## Lining up numbers of a combination lock <ref> 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 </ref> | ## Lining up numbers of a combination lock <ref> 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 </ref> | ||
## 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== | ==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> | # 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> | ||
