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* 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 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>
* 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.
# Regarding opening a book with letters on the side, see the [[Kotaiv]] page.  
* 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.
* 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. </ref>
# The Ashkenazic custom is to avoid [[ripping]] letters when opening a package on [[Shabbat]], while the Sephardic custom is to be lenient in this issue. <Ref> Shemirat [[Shabbat]] Kehilchata 9:13 (quoting Rav Shlomo Zalman Auerbach) rules it is only rabbinically forbidden to rip through letters when opening a package, as is not considered [[erasing]] in order to write.  
# The Ashkenazic custom is to avoid [[ripping]] letters when opening a package on [[Shabbat]], while the Sephardic custom is to be lenient in this issue. <Ref> Shemirat [[Shabbat]] Kehilchata 9:13 (quoting Rav Shlomo Zalman Auerbach) rules it is only rabbinically forbidden to rip through letters when opening a package, as is not considered [[erasing]] in order to write.  
* 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>
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