Opening Stamped Books and Playing Scrabble on Shabbos
Q. My children like playing word games like Scrabble and Bananagram, where words are formed by connecting tiles that have different letters on them. Are they allowed to play these games on Shabbos or is it considered like writing?
Two of the forbidden Melachos on Shabbos are Koseiv and Mocheik, writing and erasing[1]. In the construction of the Mishkan, they would write letters on adjacent wall beams, so that they could be matched up easily and correctly. If a letter was mistakenly written or written incorrectly, it would have to be erased in order to rewrite it[2].
Stamped Page Edges
One of the questions addressed by the Poskim in relation to Koseiv and Mocheik, is about using books that have stamps or writing along the side edges of the pages. When the book is opened the letters are broken up and separated. Does this constitute erasing? Similarly, is closing the book considered writing because the letters are re-formed?
This question applies not only to writing on the edges of a book but to pictures as well[3]. The concern does not apply to blotches or decorative patterns.
Rabbi Mordechai Yaffe, known as the Levush[4] after his Halachic work that carries this title, rules that one may not open or close such books on Shabbos. He contends that one who does so may even be violating Shabbos on a Biblical level, since it is inevitable that the writing will be broken or completed when opening and closing the book[5].
Many Acharonim argue with the stringent ruling of the Levush. They offer two different grounds for leniency.
The Ramo[6] suggests multiple reasons to be lenient. His primary reason is that the letters are essentially written already. When the book is opened, the letters are there in full, but are just “lacking being brought together” – Mechusar Kreiva. In Halacha, they are theoretically viewed as remaining together and so nothing is being written or erased. This is also the basis for the lenient ruling of the Ta”z[7].
The Perisha[8] likens the opening and closing of a book to the opening and closing of a door. Opening and closing a door is not considered to be building or destroying the wall, because the door is made to be opened and closed. Likewise, the pages of a book are made to be opened and closed regularly. Since the breaking and forming of the letters will be constantly occurring, without any lasting permanence, it is not considered to be writing or erasing. This is also the basis for the ruling of the Magen Avraham[9].
Whilst the Ta”z and Magen Avraham agree that one may open and close the books, they differ in their reasoning. The Ta”z, following the view of the Ram”o, writes that the Heter is because the letters are just “lacking being brought together”. The Magen Avraham bases his leniency on the reasoning of the Perisha, that it is made to open and close regularly. Their different reasonings give rise a number of practical differences in how they would rule in other cases that involve joining and separating letters, some of which are discussed below.
In his Shulchan Aruch[10], the Alter Rebbe rules that opening and closing these books is permitted. His ruling is based on the rationale of the Ram”o and Ta”z, that the letters are merely “lacking being brought together”.
The Mishna Berura[11] however, is concerned for the stringent view of the Levush and rules that ideally such books should not be used. If no other Seforim are available and it will lead to one not learning Torah, one may rely on the lenient opinion.
The Avnei Nezer[12] is also stringent. He distinguishes between placing fully formed letters next to one another which is permissible and the opening or closing of a book which is effectively “creating” the letters and therefore forbidden.
Paroches with Writing
The Poskim discuss the status of a Paroches (the curtain in front of the Ark) which opens in the middle and has embroidered writing that becomes separated when it is opened and rejoined when it is closed.
According to the Alter Rebbe and Ta”z, the Paroches may be opened and closed, since in this case too, the letters are fully formed and are just ‘lacking being brought close together’. The Magen Avraham would agree that one may use the Paroches on Shabbos, because the Paroches is made to be opened and closed regularly and this is how it is used.
Torn Pages
Often, the pages of a Siddur or Sefer become torn or ripped. Is one allowed to push the sides of the torn page together to be able to decipher and read the words?
According to the opinion of the Ta”z and Alter Rebbe, this is also a case where the letters are ‘lacking being brought close together’ and it is therefore permissible.
Even though he is lenient and permits opening Seforim with words on the side, in this case the Magen Avraham would also rule stringently. Unlike the stamp on the side of a book, the torn page is not made to be opened and closed like a door and would thus remain forbidden.
Scrabble
According to the view of the Mishna Berura who rules stringently on opening books with stamped edges, one may not play Scrabble or similar games on Shabbos. In his view, the forming of the words by placing the letter tiles next to one another constitutes writing. Dismantling the words would be erasing.
However, according to the reason of the Ram”o and Ta”z and the ruling of the Alter Rebbe, since the letters are already written and one is merely placing them together, this does not constitute writing and is permitted. Since each of the letters are fully formed in this case, the Avnei Nezer would concur. Note that some Poskim raise a separate reason to avoid playing these games, due to a concern that one may come to write down the score.
This is in addition to the general position of the Acharonim that playing games on Shabbos (at least for adults) is forbidden as Uvdin Dechol – mundane, weekday activity.
Puzzles
Assembling or dismantling picture-puzzles on Shabbos would be subject to the same dispute. According to the Alter Rebbe, the picture is already formed, but is just “lacking being brought close together”. Therefore, one may assemble the puzzle or break it up on Shabbos. According to the Mishna Berura who rules stringently in relation to books with stamped edges, puzzles should be avoided, although one could be lenient for young children[13].
A Fundamental Exception
In the same section of the Shulchan Aruch, the Alter Rebbe[14] brings the ruling of the Magen Avraham[15] that if one pins or hooks silver letters onto a garment, it is considered as writing.
At first glance, this seems to contradict his ruling concerning books with stamped edges, which he allows because the letters are already formed and are just “lacking being brought close together”. The same reasoning should apply to these silver letters as well. So why does the Alter Rebbe rule stringently?
The difference in this case is that the letters become firmly attached when they are hooked to the garment. It is forbidden because attaching and separating the letters in this scenario is more difficult and requires a more significant action[16]. This is unlike the letters stamped on the edges of the book which are loosely joined and easily separated. As such, they cannot be simply described as Mechusar Kreiva, just “lacking being brought together”.
Based on this distinction, magnetic Scrabble boards or boards which have a frame around the squares to secure the pieces in place, should not be used on Shabbos. Similarly, a puzzle base that has an inset border which holds the pieces together or a jigsaw puzzle where the pieces lock firmly together, should not be used, even according to the lenient opinion of the Alter Rebbe.
___________________________
[1] Shabbos 73a
[2] Shabbos 73b
[3] Magen Avraham 340:6 and 7. The Acharonim include meaningful pictures in the Melacha of Koseiv.
[4] Orach Chaim 340:4
[5] Ta”z 340:2 challenges the Levush, since the Melacha is unintended (אינו מתכוין) and should not be Biblical prohibition. See however Avnei Nezer that the Melacha is inevitable (פסיק רישא) and therefore Biblically forbidden. The Levush follows the position of the Rambam that מלאכה שאינה צריכה לגופה, is Biblically forbidden.
[6] Teshuvos Siman 119
[7] Orach Chaim 340:2
[8] Beginning of Orach Chaim Siman 340
[9] Orach Chaim 340:6
[10] Orach Chaim 340:4. This is also the view of the Elya Rabbah, Chok Yaakov and Tosefes Shabbos.
[11] Orach Chaim 340:17
[12] Siman 210
[13] According to the Avnei Nezer, since the letters or pictures themselves are being completed, this would be forbidden.
[14] Orach Chaim 340:9
[15] Orach Chaim 340:10
[16] See Magen Avraham Orach Chaim 340:10 with Machatzis Hashekel. See also Igros Moshe Orach Chaim 1:135
Two of the forbidden Melachos on Shabbos are Koseiv and Mocheik, writing and erasing[1]. In the construction of the Mishkan, they would write letters on adjacent wall beams, so that they could be matched up easily and correctly. If a letter was mistakenly written or written incorrectly, it would have to be erased in order to rewrite it[2].
Stamped Page Edges
One of the questions addressed by the Poskim in relation to Koseiv and Mocheik, is about using books that have stamps or writing along the side edges of the pages. When the book is opened the letters are broken up and separated. Does this constitute erasing? Similarly, is closing the book considered writing because the letters are re-formed?
This question applies not only to writing on the edges of a book but to pictures as well[3]. The concern does not apply to blotches or decorative patterns.
Rabbi Mordechai Yaffe, known as the Levush[4] after his Halachic work that carries this title, rules that one may not open or close such books on Shabbos. He contends that one who does so may even be violating Shabbos on a Biblical level, since it is inevitable that the writing will be broken or completed when opening and closing the book[5].
Many Acharonim argue with the stringent ruling of the Levush. They offer two different grounds for leniency.
The Ramo[6] suggests multiple reasons to be lenient. His primary reason is that the letters are essentially written already. When the book is opened, the letters are there in full, but are just “lacking being brought together” – Mechusar Kreiva. In Halacha, they are theoretically viewed as remaining together and so nothing is being written or erased. This is also the basis for the lenient ruling of the Ta”z[7].
The Perisha[8] likens the opening and closing of a book to the opening and closing of a door. Opening and closing a door is not considered to be building or destroying the wall, because the door is made to be opened and closed. Likewise, the pages of a book are made to be opened and closed regularly. Since the breaking and forming of the letters will be constantly occurring, without any lasting permanence, it is not considered to be writing or erasing. This is also the basis for the ruling of the Magen Avraham[9].
Whilst the Ta”z and Magen Avraham agree that one may open and close the books, they differ in their reasoning. The Ta”z, following the view of the Ram”o, writes that the Heter is because the letters are just “lacking being brought together”. The Magen Avraham bases his leniency on the reasoning of the Perisha, that it is made to open and close regularly. Their different reasonings give rise a number of practical differences in how they would rule in other cases that involve joining and separating letters, some of which are discussed below.
In his Shulchan Aruch[10], the Alter Rebbe rules that opening and closing these books is permitted. His ruling is based on the rationale of the Ram”o and Ta”z, that the letters are merely “lacking being brought together”.
The Mishna Berura[11] however, is concerned for the stringent view of the Levush and rules that ideally such books should not be used. If no other Seforim are available and it will lead to one not learning Torah, one may rely on the lenient opinion.
The Avnei Nezer[12] is also stringent. He distinguishes between placing fully formed letters next to one another which is permissible and the opening or closing of a book which is effectively “creating” the letters and therefore forbidden.
Paroches with Writing
The Poskim discuss the status of a Paroches (the curtain in front of the Ark) which opens in the middle and has embroidered writing that becomes separated when it is opened and rejoined when it is closed.
According to the Alter Rebbe and Ta”z, the Paroches may be opened and closed, since in this case too, the letters are fully formed and are just ‘lacking being brought close together’. The Magen Avraham would agree that one may use the Paroches on Shabbos, because the Paroches is made to be opened and closed regularly and this is how it is used.
Torn Pages
Often, the pages of a Siddur or Sefer become torn or ripped. Is one allowed to push the sides of the torn page together to be able to decipher and read the words?
According to the opinion of the Ta”z and Alter Rebbe, this is also a case where the letters are ‘lacking being brought close together’ and it is therefore permissible.
Even though he is lenient and permits opening Seforim with words on the side, in this case the Magen Avraham would also rule stringently. Unlike the stamp on the side of a book, the torn page is not made to be opened and closed like a door and would thus remain forbidden.
Scrabble
According to the view of the Mishna Berura who rules stringently on opening books with stamped edges, one may not play Scrabble or similar games on Shabbos. In his view, the forming of the words by placing the letter tiles next to one another constitutes writing. Dismantling the words would be erasing.
However, according to the reason of the Ram”o and Ta”z and the ruling of the Alter Rebbe, since the letters are already written and one is merely placing them together, this does not constitute writing and is permitted. Since each of the letters are fully formed in this case, the Avnei Nezer would concur. Note that some Poskim raise a separate reason to avoid playing these games, due to a concern that one may come to write down the score.
This is in addition to the general position of the Acharonim that playing games on Shabbos (at least for adults) is forbidden as Uvdin Dechol – mundane, weekday activity.
Puzzles
Assembling or dismantling picture-puzzles on Shabbos would be subject to the same dispute. According to the Alter Rebbe, the picture is already formed, but is just “lacking being brought close together”. Therefore, one may assemble the puzzle or break it up on Shabbos. According to the Mishna Berura who rules stringently in relation to books with stamped edges, puzzles should be avoided, although one could be lenient for young children[13].
A Fundamental Exception
In the same section of the Shulchan Aruch, the Alter Rebbe[14] brings the ruling of the Magen Avraham[15] that if one pins or hooks silver letters onto a garment, it is considered as writing.
At first glance, this seems to contradict his ruling concerning books with stamped edges, which he allows because the letters are already formed and are just “lacking being brought close together”. The same reasoning should apply to these silver letters as well. So why does the Alter Rebbe rule stringently?
The difference in this case is that the letters become firmly attached when they are hooked to the garment. It is forbidden because attaching and separating the letters in this scenario is more difficult and requires a more significant action[16]. This is unlike the letters stamped on the edges of the book which are loosely joined and easily separated. As such, they cannot be simply described as Mechusar Kreiva, just “lacking being brought together”.
Based on this distinction, magnetic Scrabble boards or boards which have a frame around the squares to secure the pieces in place, should not be used on Shabbos. Similarly, a puzzle base that has an inset border which holds the pieces together or a jigsaw puzzle where the pieces lock firmly together, should not be used, even according to the lenient opinion of the Alter Rebbe.
___________________________
[1] Shabbos 73a
[2] Shabbos 73b
[3] Magen Avraham 340:6 and 7. The Acharonim include meaningful pictures in the Melacha of Koseiv.
[4] Orach Chaim 340:4
[5] Ta”z 340:2 challenges the Levush, since the Melacha is unintended (אינו מתכוין) and should not be Biblical prohibition. See however Avnei Nezer that the Melacha is inevitable (פסיק רישא) and therefore Biblically forbidden. The Levush follows the position of the Rambam that מלאכה שאינה צריכה לגופה, is Biblically forbidden.
[6] Teshuvos Siman 119
[7] Orach Chaim 340:2
[8] Beginning of Orach Chaim Siman 340
[9] Orach Chaim 340:6
[10] Orach Chaim 340:4. This is also the view of the Elya Rabbah, Chok Yaakov and Tosefes Shabbos.
[11] Orach Chaim 340:17
[12] Siman 210
[13] According to the Avnei Nezer, since the letters or pictures themselves are being completed, this would be forbidden.
[14] Orach Chaim 340:9
[15] Orach Chaim 340:10
[16] See Magen Avraham Orach Chaim 340:10 with Machatzis Hashekel. See also Igros Moshe Orach Chaim 1:135