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Mochek: Difference between revisions
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* The Taz 340:2 also permits because the letters are being broken for the purpose of eating, a leniency found regarding to Borer and Tochen. The Chazon Ish (O.C. 61), however, answers that since chewing and eating always involve Borer and Tochen it is permitted even immediately prior to eating. No such permission was given in the context of erasing. | * The Taz 340:2 also permits because the letters are being broken for the purpose of eating, a leniency found regarding to Borer and Tochen. The Chazon Ish (O.C. 61), however, answers that since chewing and eating always involve Borer and Tochen it is permitted even immediately prior to eating. No such permission was given in the context of erasing. | ||
* Kitzur S”A 80:63 and Aruch HaShulchan 340:23 are lenient, while the Mishna Brurah 340:17 and Shemirat Shabbat Kehilchata 11:7 permit only breaking the letters in one’s mouth, not cutting them with one’s hands prior to eating. Rabbi Zvi Sobolofsky (“Hilchos Shabbos Series Mocheik Removing Letters from a cake” min 15-6) states that the minhag to be strict for the Rama is only a chumra. | * Kitzur S”A 80:63 and Aruch HaShulchan 340:23 are lenient, while the Mishna Brurah 340:17 and Shemirat Shabbat Kehilchata 11:7 permit only breaking the letters in one’s mouth, not cutting them with one’s hands prior to eating. Rabbi Zvi Sobolofsky (“Hilchos Shabbos Series Mocheik Removing Letters from a cake” min 15-6) states that the minhag to be strict for the Rama is only a chumra. | ||
* See further: Sh”t | * See further: Sh”t Yabia Omer O”C 4:38, Sh”t Tzitz Eliezer 11:20, Sh”t Beir Moshe 6:92, Sh”t Az Nidabru 10:8, Sh”t Vayeshev Moshe 1:4 </ref> | ||
# It is permitted to open a book on Shabbat even though it has letters on the side; if, however, there is another similar book available without letters on the side, one should use that one. <Ref> 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. | # It is permitted to open a book on Shabbat even though it has letters on the side; if, however, there is another similar book available without letters on the side, one should use that one. <Ref> 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 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 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. | ||
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* Rabbi Zvi Sobolofsky (ibid. min 18) explains that strictly speaking, it should be permitted to tear through letters for the same reasons that the Dagul Meirvavah permitted cutting letters on a cake. The minhag, though, is to be strict. Yalkut Yosef (Shabbat vol 5, p. 117) permits tearing through letters because it is a psik reisha d’lo nicha lei on a rabbinic prohibition. </ref> | * Rabbi Zvi Sobolofsky (ibid. min 18) explains that strictly speaking, it should be permitted to tear through letters for the same reasons that the Dagul Meirvavah permitted cutting letters on a cake. The minhag, though, is to be strict. Yalkut Yosef (Shabbat vol 5, p. 117) permits tearing through letters because it is a psik reisha d’lo nicha lei on a rabbinic prohibition. </ref> | ||
# If ink or wax fell on writing one should not erase the ink or wax because that would be erasing in order to write. <Ref> Mishna Brurah 340:10 </ref> | # If ink or wax fell on writing one should not erase the ink or wax because that would be erasing in order to write. <Ref> Mishna Brurah 340:10 </ref> | ||
# If this is found in a Torah during Torah reading, if one can read the letter through the wax the Torah is fit to be read, but if it’s not readable some say to take out another Torah and some say just to read that word by heart. <Ref> | # If this is found in a Torah during Torah reading, if one can read the letter through the wax the Torah is fit to be read, but if it’s not readable some say to take out another Torah and some say just to read that word by heart. <Ref> Yabia Omer vol. 4 Orach Chaim 15:3, Mishna Brurah 340:10 </ref> | ||
# It is considered a Biblical prohibition to erase in order to write and one example of is where one erases one letter to form another letter or erasing one letter to form two letters such as separating an m into two n’s. <ref> Mishna Brurah 340:22(4) </ref> | # It is considered a Biblical prohibition to erase in order to write and one example of is where one erases one letter to form another letter or erasing one letter to form two letters such as separating an m into two n’s. <ref> Mishna Brurah 340:22(4) </ref> | ||
==Sources== | ==Sources== | ||
<references/> | <references/> | ||
