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Mochek: Difference between revisions
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Erasing on Shabbat is one of the 39 primary melachot of Shabbat. The topic of [[writing on Shabbat]] is dealt with on a its own page. | Erasing on Shabbat is one of the 39 primary melachot of Shabbat. The topic of [[writing on Shabbat]] is dealt with on a its own page. | ||
==Erasing== | ==Erasing== | ||
# Many poskim permit eating cake that has writing on it but forbid breaking the letters when cutting the cake, while others permit breaking the letters as well. <Ref> The Mordechai (Shabbat 369) cites the Maharam as ruling that on Yom Tov, it is rabbinically forbidden to eat cake that has letters written on it. He explains that it only is a rabbinic prohibition because one is erasing without intending to write in the place where he just erased. This is codified in the context of Shabbat by the Rama (O.C. 340:3). | # Many poskim permit eating cake that has writing on it but forbid breaking the letters when cutting the cake, while others permit breaking the letters as well. <Ref> The Mordechai (Shabbat 369) cites the Maharam as ruling that on [[Yom Tov]], it is rabbinically forbidden to eat cake that has letters written on it. He explains that it only is a rabbinic prohibition because one is erasing without intending to write in the place where he just erased. This is codified in the context of Shabbat by the Rama (O.C. 340:3). | ||
* The Dagul Meirvavah 340 argues that eating the cake should be permitted, since it is only a psik reisha of a rabbinic prohibition that anyway is being done in an abnormal way. He asserts that breaking letters on a cake is an abnormal way of erasing, and certainly breaking the letters in one’s mouth is unusual. Rav Ovadia Yosef (Yabia Omer O.C. 4:38) adds that it should be permitted because it is only a psik riesha d’lo nicha lei on a rabbinic prohibition. Rav Mordechai Willig (“Hilchos Shabbos - Kotev/Mocheik #2,” min 39-43), however, argues that there is room to distinguish between a gezeirah, where psik riesha d’lo nicha lei may apply, and an action that is only d’rabanan because of a general principle, such as doing something in a destructive manner, where such a leniency doesn’t apply. | * The Dagul Meirvavah 340 argues that eating the cake should be permitted, since it is only a psik reisha of a rabbinic prohibition that anyway is being done in an abnormal way. He asserts that breaking letters on a cake is an abnormal way of erasing, and certainly breaking the letters in one’s mouth is unusual. Rav Ovadia Yosef (Yabia Omer O.C. 4:38) adds that it should be permitted because it is only a psik riesha d’lo nicha lei on a rabbinic prohibition. Rav Mordechai Willig (“Hilchos Shabbos - Kotev/Mocheik #2,” min 39-43), however, argues that there is room to distinguish between a gezeirah, where psik riesha d’lo nicha lei may apply, and an action that is only d’rabanan because of a general principle, such as doing something in a destructive manner, where such a leniency doesn’t apply. | ||
* 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. | ||
