5. Assembling and disassembling vessels [that do not hold 40 Seah and are not attached to the ground]:[1]

A. Disassembling parts that are firmly attached:[2]

All vessels made of assembled parts which are firmly attached to the point that if this insertion were to be done on Shabbos one would be liable, then it is forbidden to disassemble it on Shabbos due to [it carrying the] destroying prohibition.

Removing the strongly inserted part:[3] [Consequently] anyone who removes wood that is inserted [into other wood and the like] is liable for destroying just like one who destroys a sturdy structure.

 

B. Assembling parts firmly:

To strongly insert a handle into a vessel:[4] As well one who inserts the wood into the ax to serve as a handle is liable for building. Similarly, anyone who inserts wood into wood, whether one inserts it with nails or whether into the wood itself, to the point that they became unified [meaning sturdy], then this is an offshoot of [the] building [prohibition] and one is thus liable.

How strongly must the items be inserted?[5] [Furthermore] even by a vessel made of individual parts[6], if one strongly inserts the pieces, meaning that one strongly secured them together in a way that requires strength and professionalism, then this is [considered] a sturdy structure and one is [Biblically] liable for building.

Assembling a vessel made of individual parts for permanent basis:[7] [Furthermore] even by a vessel made of individual parts[8], if one strongly inserts the pieces, meaning that one strongly secured them together in a way that requires strength and professionalism, then this is [considered] a sturdy structure and one is [Biblically] liable for building, if it was built to last a long time.

Assembling firmly for temporary basis:[9] However, if it was not made to last a long time then it is considered a temporary building and is [only] Rabbinically forbidden unless it is not made to last at all[10] [in which case it is even initially permitted to be done firmly, even not for a Shabbos necessity[11]] as will be explained [next]. [See Q&A]

Attaching a cover to a vessel:[12] [Thus] the covers of vessels which are made with incisions along their circumference, even though they are inserted onto the mouth of the vessel very strongly, this contains no prohibition, neither of destroying when removing [the cover] nor of building when placing it back on.

The reason for this is:[13] because the [inserted cover] is not meant to last at all but rather [is meant] to be constantly opened and closed also on Shabbos itself, and [the Sages] only prohibited building a temporary structure and destroying it if it was not made with intent to destroy it on Shabbos itself.

C. Assembling parts together semi-firmly:[14]

No Biblical prohibition:[15] [The Sages] only said that [the Biblical prohibition of] building and destroying does not apply by vessels, if the vessel being built or destroyed is not sturdy. Such as for example removing the door from [the socket of] a vessel and returning it [to its socket], that returning it is not [considered] a sturdy [form of] building being that [the door] is still [in truth] detached from the vessel as it was not strongly inserted and thus can be easily removed from it, and therefore also when removing it one is not considered to be destroying a sturdy structure. The same applies for all vessels that are put together through [inserting] individual parts [into sockets], that if the parts are not strongly affixed, then taking it apart is not considered destroying a sturdy structure and reassembling it is not considered [Biblically] building a sturdy structure.

Rabbinically:[16] However, due to that which was explained above [in A, that strongly inserting the parts of a vessel is a Biblical transgression], all vessels made [through assembling] individual parts [into sockets] which got displaced the Sages forbade to return [the part] on Shabbos even if one only slightly strengthens it inside [its socket] in a way that it is semi-loose, due to a decree that [if one were to be allowed to do so then] one may come to firmly insert it [into its socket].[17]

Assembling a cup together semi-firmly-First Opinion:[18] A cup made of individual parts, some opinions say that even though it is usual for it to be assembled together semi-firmly, [nevertheless] it is permitted to reassemble it semi-firmly as we do not suspect that one may come to insert [the parts] firmly [into each other] being that it is not usual at all for a cup to be so strongly assembled to the extent that one would be liable for building. [Thus it is permitted to be done semi-firmly as] it was only [made] forbidden [by the Sages] to assemble [a vessel] even slightly firmly by a bed made of individual parts and other similar items in which there can be suspicion that one may come to assemble [the parts] together in a strong way.

Other Opinions:[19] [However,] there are opinions that say that there is no difference between a cup and other vessels, and [it is thus] forbidden to reassemble the cup unless [the parts are] assembled completely loosely.

The Final Ruling:[20] One should be stringent like the latter opinion unless it is a very pressing situation in which case one may then rely on the lenient [opinion] if it is not usual at all for the cup to be assembled firmly.

Cups that are made to be assembled firmly: However, cups that are made with grooves along their circumference [in which one] inserts [the parts] firmly, then according to all it is forbidden to reassemble them even if one wants to place [the parts in] completely loosely.

D. Disassembling parts that are semi-firmly attached:[21]

All vessels made of assembled parts….. which are [merely] slightly secured [into their sockets as opposed to firmly] to the point that there is no [Biblical] prohibition in this assembly [and it is only prohibited] due to a decree that one may come assemble it firmly [as explained above in C], then it does not [carry with it the prohibition of] destroying and one may thus [even] initially disassemble it [on Shabbos even not for Shabbos necessity[22]].

 

E. Assembling the parts completely loose:[23]

All vessels made [through assembling] individual parts [into sockets] which got displaced the Sages forbade to return [the part] on Shabbos even if one only slightly strengthens it inside [its socket] in a way semi-loose, due to a decree that [if one were to be allowed to do so then] one may come to firmly insert it [into its socket]. However, if one does not insert it at all, and rather leaves it there completely loose, then it is allowed [to be done] as long as it is usual for the vessel to be left loose [like this] forever. However, if it is usual for it to be secured and strongly inserted, then even if now one wants to place it in loosely, [nevertheless] it is forbidden to return it due to a decree that one may come to affix it strongly. [However, if it is common to only be attached semi-firmly, then all agree it is permitted to place it in completely loosely.[24]]

F. Muktzah decrees made due to prohibition to reinsert firmly:[25]

An oven which had one of its legs detached: A Kirah oven which had one of its legs detached from it, meaning its pegs which are similar to legs, then it is forbidden to move it in order to use it, due to a decree that [if one were allowed to use it then] he may come to replace the leg and will insert it there strongly and will thus be liable for [transgressing the prohibition of] building.

A bench which had one of its legs detached: Similarly a long bench which one of its legs became detached, and certainly if two legs [became detached]  is forbidden to move and to place it onto another bench and to then sit on it, even if the leg fell off from before Shabbos, unless one already sat on the bench in this way one time before Shabbos without having replaced its leg, in which case we do not suspect that one will change his mind to return [the leg] and insert it on Shabbos.

May one reinsert the leg loosely into the bench? It is forbidden to reinsert the leg into it on Shabbos even loosely, due to a decree that one may come to insert it strongly, unless it is common for the leg to be loose inside the bench.

What is the law if the leg actually broke? All the above is referring only to when the leg has become detached [from its socket and thus only needs to be inserted back in]. However, if it [actually] broke[26], then one is permitted to move the bench and place it on top of another bench, and sit on it, even if one did not sit on it in this way from before Shabbos, as in this situation there is no suspicion that one may come to return [the leg] and insert it strongly, as the top part of the leg has remained inside the bench [and thus fixing it in this method is not relevant].

For summary and full details see “The Laws of Muktzah”!

Summary of assembling and disassembling vessels that are not attached to the ground and do not hold 40 Seah:   Assembling vessels on Shabbos: A. It is a Biblical prohibition to assemble the vessels if: 1. It assembles in a strong and durable way that requires strength and professionalism.[27] And 2. It is meant to remain assembled permanently.[28] B. It is a Rabbinical prohibition to assemble vessels when: 1. It is assembled strongly for temporary use.[29] or 2. It is assembled in a semi firm way [unless this is the common way of assembling it and it is a time of great need[30]].[31] Or 3. Is assembled completely loosely but the vessel is meant to be assembled in a totally firm way.[32]   C. It is allowed to assemble a vessel on Shabbos if either: 1. The pieces are placed in very loosely, and the vessel being assembled is a type of vessel that always has its pieces loosely or semi loosely[33] placed in it.[34] Or 2. If the assembled vessel or piece of the vessel is not meant to last even temporarily, [See Q&A for definition] such as the cap of a bottle, then it may be placed on it even very strongly[35], [even not for a Shabbos necessity[36]].[37] Or 3. If it is a time of great need one may be lenient to semi firmly assemble a vessel that is always common for it to be assembled only semi-firmly. To disassemble vessels on Shabbos A. Is Biblically forbidden: If the assembled parts of the vessel were strongly affixed into their socket one who disassembles it on Shabbos is liable for the Biblical destroying prohibition[38] if he did so with intention to rebuild. However, when he disassembles the vessel for the sake of destroying the item, without intention to rebuild it, then it is only a Rabbinical prohibition, even if it was strongly inserted into its socket.[39] B. Is allowed in all scenarios that: 1. The parts are not strongly affixed into the vessel to the point that if it were to be assembled in this way on Shabbos then he would be exempt from Biblically liability of building. Thus, if it is only semi firmed into the socket, the parts may be removed [even not for Shabbos necessity[40]].[41] or 2. If the vessel is not meant to last even temporarily, then it may be taken apart even if the pieces were assembled strongly,[42] [even not for a Shabbos necessity[43]]. C. Examples of forms of building that are prohibited to be done based on the above laws: 1. To place a handle into a vessel[44], such as to attach a shaft to a knife, or a broom stick to a broom or mop, whether attached with a screw or glue or just jammed in. 2. To tighten the screw of any vessel.[45] Thus one may not tighten the screws of his glasses.                   D. Examples of forms of destruction that are forbidden to be done: To remove the handle of an ax[46], knife, broom, or mop. Practical Q&A What is the definition of a vessel “not made to last even temporarily?” The Ketzos Hashulchan[47] brings in the name of the Peri Megadim that if the vessel is meant to be disassembled within two days of it being built, then it is considered a not even temporary vessel. However, if it is made to last two days or more then it is considered a temporary vessel which is Rabbinically forbidden to destroy if it is a sturdy structure.[48] What is the law if it is meant to be attached only temporarily and is not firmly attached, may one initially attach it on Shabbos? This matter requires further analysis.[49]   May one detach the parts if they are strongly attached but only meant to last temporarily? This matter requires further analysis.                                                                      May one attach together the pieces of a disposable vessel? · Example 1: May one insert the parts of a disposable “spork” found in tradition soups? · Example 2: May one enter a disposable needle into its socket? If the pieces attach even slightly firmly: Some Poskim[50] rule that doing so is forbidden. Others[51] rule that it is allowed to be done, as throwing out an item is equivalent to disassembling it, and it is hence not meant to last at all. According to all it is only allowed if one plans to throw it out within the day, or at the very least within 2 days’ time. However, if he plans to keep it longer it is forbidden to originally assemble it on Shabbos. If the pieces are attached very loosely: Is permitted. Disposable aluminum pan: Lifting and closing the metal piece. Is permitted as is not lasting and is easily done, just like allowance to lift brim of hat and put down.   May one enter a tap into a beer keg on Shabbos? See Chapter 1 Halacha 13! May one adjust the height of a shtender on Shabbos?[52] Yes. This may be done even if it involves loosening and tightening screws, as it is not made to last even temporarily.[53] However, some Poskim[54] are stringent to forbid doing so being that at times one does leave the Shtender in the adjusted position temporarily for a few days. May one open or close a folding chair, table, bed, stroller, and crib on Shabbos?[55] Yes. Doing so involves neither a building nor “Ohel” prohibition, as explained in “The Laws of making an Ohel” Halacha 3. See there! May one attach a table extender to his table on Shabbos?[56] Yes. It may even be inserted into its sockets which are found in the table for this purpose. [See footnote[57]] May a child [or adult] play building games such as Lego on Shabbos [58] Assembling structures which are not meant to last even temporarily: Some Poskim[59] rule that one may build Lego on Shabbos if it is commonly undone that day after it is built.[60] In such a case, one may even build ships and vessels and other items of the like.[61] However, other Poskim[62] rule that it is forbidden to play with Lego and other building games of the like which involve attaching pieces strongly together, due to the rabbinical building prohibition.[63] Practically, the main custom is to be lenient, especially regarding children [see below regarding adults]. Nonetheless, some Poskim[64] forbid using the Lego to build structures that contain a roofing and inner space if that inner space is used to house items inside [i.e. a house or castle], due to the Ohel prohibition. Likewise, some Poskim[65] forbid using the Lego to build any actual structure, such as a ship and the like, due to the writing and erasing prohibition. [Practically, the main opinion follows the lenient approach stated above.] Assembling structures which are meant to last:[66] According to all opinions, Lego structures which are commonly left intact in their built state for many days are forbidden to be assembled on Shabbos. Thus, it is forbidden to build using Lego a big ship or castle which takes a long time to build and will remain in its built state for many days to savor in the accomplishment, and will not be destroyed immediately after it is built. Adults [i.e. children above the age of bar mitzva] playing with Lego: It is not in the spirit of Shabbos for children above the age of bar mitzvah to use their time on Shabbos for playing Lego, and certainly this applies to adults.[67] Nonetheless, according to the lenient opinion above, it is not forbidden for them to do so even though it is not necessarily a Shabbos necessity.[68] [Thus, in a time of need one may be lenient to do so on Shabbos, such as if the teenagers have no other more useful activity to spend with their Shabbos and allowing them to play with it will prevent them from getting involved in forbidden activity.] May one form a ship, plane and the like from [non-Muktzah] paper?[69] Some opinions[70] allow this to be done. Others[71] are stringent. May one make napkin designs for the Shabbos table setting?[72] Some opinions[73] allow this to be done. Others[74] are stringent. May one blow bubbles on Shabbos?[75] Blowing bubbles on Shabbos enters into the question of whether it transgresses the Molid prohibition due to it changing the form of the water into foam. Practically, the mainstream approach follows that it does not contain a Molid prohibition, and therefore children may blow bubbles on Shabbos.[76] However, it is best for adults to abstain from doing so.[77] Furthermore, some Poskim[78] rule that even children who have reached the age of Chinuch are to avoid blowing bubbles on Shabbos.[79]   May one make snowballs and snow men? The Boneh prohibition: Some Poskim[80] rule that making snowballs carries a Boneh prohibition. Other Poskim[81] However, rule it does not carry a Boneh prohibition. The Molid prohibition: Making snowballs on Shabbos does not transgress the Molid prohibition.[82] Nevertheless, some Poskim[83]  rule it is forbidden to make snow balls on Shabbos due to the Molid prohibition. Children: Some Poskim[84] rule that by children below nine years old one may be lenient to allow them to make snowballs in an area where there is an Eiruv. If, however, there is no Eiruv then every child above Chinuch is forbidden to throw snowballs. Other Poskim[85] rule it is proper to refrain all children [which have reached the age of Chinuch] from making snowballs on Shabbos. Snow man:[86] In all cases it is forbidden for even children [above the age of Chinuch] to make snowmen and the like. May one adjust the focus of binoculars?[87] Yes.   May one fix broken glasses? Lens came out: Is forbidden to be reinserted even loosely.[88] Is the lens and frame Muktzah? The lens itself is never Muktzah[89] unless it shattered or the glasses have broken to the point they are no longer useable.[90] The frames However, are Muktzah[91]  unless 1) one had worn it like this before Shabbos, or 2) the lens has shattered and thus can no longer be fixed[92] or 3) It is very difficult to reinsert the lens, such as if one lost the screw or if the screw broke and cases of the like.[93] Plastic glasses: If the lens popped out it is forbidden to reinsert it even though it can be done easily.[94] However, there are Poskim[95] which are lenient if this had occurred once before Shabbos and one reinserted it. Furthermore, there are Poskim[96] which allow it in all cases being that they do not consider this a proper fastening of parts being that the parts are very easily attached. The handle which rests on the ears came out: It is forbidden to reinsert the screw even lightly. As well one may not fasten it using a safety pin, twist tie and the like, unless he plans to undo it immediately after Shabbos.[97] Are the glasses Muktzah? The handle that dislocated is not Muktzah[98]. However, the glasses, some Poskim[99] say it is Muktzah[100] while others[101] say that if only one ear handle became disconnected it is not Muktzah.  According to all if 1) One had worn it in its broken state before Shabbos, or 2) the ear handle has broken and thus can no longer be reattached[102] or 3) It is very difficult to reinsert the handle, such as if one lost the screw or if the screw broke and cases of the like, then the glasses are not Muktzah.[103] Bending the glasses back into shape: Is forbidden due to Tikkun Keli.[104] If the nose piece broke: If the nose piece falls off then both the glasses and the nose piece are not Muktzah since this doesn’t diminish the use of the glasses in any way. May one fix a baby stroller? A detached wheel: Is forbidden to be reinserted even lightly.[105] Is it Muktzah? The weal is not Muktzah. If the carriage is not currently useable, it is Muktzah. If the carriage is still useable, it is disputed whether it is Muktzah.[106] According to all if it was used before Shabbos in its broken state it is not Muktzah. Replacing a bassinet with a regular stroller seat or vice versa: Those strollers which can also be converted to a basinet through removing the seat and fastening a bassinet in the place of the seat, are forbidden to be converted on Shabbos through the use of screws. However, if they are attached through axes or hooks it is allowed.[107]  If the bassinet clicks in then seemingly it is forbidden to do so on Shabbos because such an attachment is considered semi-firm.   May one attach a hood to baby stroller? This may involve a building prohibition in attaching it, as well as an Ohel prohibition in opening the attachment. Regarding the Building prohibition in attaching it: If it is attached through screws then it is forbidden to be done. If it is attached through hinges, then it is allowed to be attached. Regarding if one may open the hood once it is attached: It is forbidden to be opened[108]. However, there are Poskim[109] which are lenient[110]. See “The laws of making an Ohel” for further details. May one insert or remove the seat of a baby walker?[111] Yes, as it is meant to be constantly removed and inserted. May one oil the squeaky hinges of an item?[112] This is forbidden due to Tikkun Keli.   May one screw in the rod of a broom into a broom?[113] No. It is forbidden to insert a broom onto a broomstick even if it does not involve using any screws. It is likewise forbidden to tighten the attachment while it is already attached.       May magnets be used on Shabbos?[114] Normally, attaching things together on Shabbos is forbidden due to the sewing or building prohibition, if certain conditions are met. Thus, the question is raised whether a magnetic attachment falls under the prohibition of sewing or building and meets the conditions of prohibition and thus may not be used on Shabbos. The following is a general background on the sewing prohibition, which is the main category of prohibition that using magnets can possibly fall under. In the footnotes in B, we will deal with the building prohibition and why it does not apply regarding magnets.   A. Background on the sewing prohibition: The Biblical prohibition of sewing:[115] One who sews two stitches and [makes] a knot [at its end], or three stitches even if he does not make a knot [at its end] is liable [to bring a sin offering]. However [one who sews] two stitches and does not make a knot is exempt [from Biblical liability, although it is Rabbinically forbidden]. The reason for this is because [in such a case the sewing] does not last. Rabbinically forbidden to make two stitches without a knot:[116] Although [one who sews] two stitches which is defined as sewing is not meant to last forever and does not make a knot is exempt [from Biblical liability], it is [nevertheless] Rabbinically forbidden. Gluing things together:[117] One who attaches papers or skins with glue of the scribes and the like is [doing] an offshoot of the sewing [prohibition] and is liable. Is sewing/gluing permitted if it will only last temporarily, or will not last at all? It is clear from the above ruling, that even temporary sewing, which is defined as sewing that is not meant to last forever, is at the very least Rabbinically forbidden to be done on Shabbos. It is unclear however if this Rabbinical prohibition applies even if the sewing is not meant to last at all, not even for 24 hours.[118] Seemingly, this same law and its subsequent doubt would apply likewise to gluing, and thus it is forbidden to glue things together even for a temporary purpose however if it is not meant to last at all then this matter would be under question. B. The law:[119] It is permitted to use magnets on Shabbos and doing so does not fall under neither the sewing or building prohibition.[120] One may thus play with games that involve magnets and may attach a non-Muktzah magnet to a fridge. This applies even if one does not have any plans of when to undo the magnet.[121] Nonetheless, one should not build items using large and heavy industrial magnets which very firmly and strongly attach to each other for the sake of it lasting forever.[122] Magnets that are in the form of letters and are meant to make words when put next to each other:[123] It is permitted to place magnetic pieces next to each other even if they form a word.[124] If they form a letter or number or picture, then initially it is proper to avoid placing them next to each other on Shabbos, although one does not need to protest those who do so.[125] Likewise, one may be lenient to allow children below Bar/Bas Mitzvah to play with such puzzles on Shabbos.[126] Reading the information on magnets and magnets that are Muktzah:[127] Those magnets that contain on them business advertisements or any other writings that are forbidden to be read on Shabbos are forbidden, may not be read on Shabbos and are therefore considered Muktzah under the category of Keli Shemilachto Li’issur.

From the Rav’s Desk Question: Hi. Is it permitted on Shabbos to make seltzer using SodaStream with the non-electric model?   Answer: While this matter is under debate amongst the Poskim with some claiming that it transgresses the rabbinical Nolad prohibition, as well as other possible prohibitions [i.e. Tikkun Keli] especially if one needs to assemble the cylinder to it on Shabbos. Practically, the vast majority of Poskim rule that is permitted to be used on Shabbos to make soda water and many even permit attaching the cylinder to it on Shabbos [being that it is made for constant entrance and removal and is thus similar to the cover of a bottle]. Nonetheless, I would suggest that the best thing is to make it before Shabbos and certainly not to attach the cylinder on Shabbos. Although if the cylinder is already attached and one forgot to make the soda water before Shabbos than he may be lenient to make it on Shabbos, and those who even attach a new cylinder to it on Shabbos have upon whom to rely, although those who are stringent not to attach a new cylinder and not to even make soda water on Shabbos, are blessed. Sources: See Ketzos Hashulchan 130 footnote 12 and 146 footnote 32; Minchas Yitzchak 4:122 although it is best to do so from before Shabbos [9:33]; SSH”K 11:35 in name of Rav SZ”A; Yabia Omer 3:21 who also permits the attaching of the cylinder; See Maharsham 3:140; 6:33; Bris Olam Ofeh 91; Chelkas Yaakov 3:168; Tzitz Eliezer 7:24; 20:13; See list of all Poskim who are stringent and lenient in Piskeiy Teshuvos 320:15 footnote 163 and 313 footnote 99 regarding attaching the cylinder Question: Is opening a climbing scaffold allowed on Shabbos? One can fasten two bolts/screws with one’s hand without needing a screwdriver or other tool. It needs to be fastened hard so that it doesn’t fall apart, and we might forget to close it after Shabbat. Answer: The fact you can use your hands and tighten the screws and don’t need a screwdriver is completely irrelevant. The only way that it would be permitted on Shabbos to screw or unscrew it is if it is meant to not last even temporarily meaning not more than that days’ worth and at the very least not more than 48 hours. This would depend on how you use the item. Practically, what I would resolve in this case is that you do not do so unless the common way of you using this vessel during the week is in a way that the screws do not last for that day and you constantly put them in and out. If the latter is correct, then even if by mistake you forgot to remove the screws after Shabbos or one time during the week it doesn’t affect the allowance, as it nonetheless retains the status of being meant for constant opening and closing and not to last at all. Sources: See Admur 313:14; 20-21; 259:7; Ketzos Hashulchan 119 note 12   Question: May one put together a folding table on Shabbos by inserting the legs into the table surface? I own a folding table which is made in the following way: The legs and frame on which the table rests are taken apart from the table and then put back together. There are pieces that protrude from under the table onto which one inserts the leg frame to lock it in and secure it. Is the attachment of the leg frame into the socket under the table prohibited due to the building prohibition and is taking it apart prohibited due to the destroying prohibition?   Answer: Indeed, there are certain cases in which the above can be permitted and certain cases in which it would be prohibited, it all depends on the tightness and firmness of the legs when they sit inside the socket under the table, as well as on the amount of time that the table is meant to last in this erect position. If the table is not meant to last even 24 hours in this position as it is only opened for the use of guests and then immediately taken apart after Shabbos, then indeed it is permitted to be inserted and removed even on Shabbos itself, even if it is inserted very strongly in its sockets and even if one may come to forget to take it apart right away in 24 hours. If, However, the table is meant to last for some time in this position, then it depends on the firmness of the attachment of the legs into the sockets. If it is a very weak attachment, in which the sockets are wider than the legs and the legs actually jiggle inside the socket being loosely inside, then it is permitted to erect and take apart on Shabbos without limitation even if it is meant to last a long time in this position. If, however, the sockets are narrow to the size of the legs and thus grasp the legs in a way that the legs cannot jiggle inside the socket, then if it is a very firm and strong attachment that requires very strong effort to insert and remove then it may not be put together or taken apart on Shabbos being that it is meant to last more than 24 hours. However, if it is not a very firm attachment and requires only light effort to inserted and remove it, then it is disputed whether it may be attached on Shabbos and practically we are stringent unless it is a time of great need, although it is permitted even initially to take it apart on Shabbos.   Bottom line, after further verification of the facts of the case, it was determined that the above said table in question may be taken apart on Shabbos being that it effortlessly can fit inside of its socket, although it may not be erected on Shabbos being that they are accustomed to leave it erect throughout the week, and it is not a very loose fit inside the socket. However, in a time of great need, such as that there are not enough tables for guests, then one may be lenient to put it together on Shabbos.   Sources: See Admur 313, 19-22; 314:19; Michaber and Rama 313:6 and 9; M”A 313:12; Taz 313:7; M”B 313:45; Aruch Hashulchan 313:31; Ketzos Hashulchan 119 note 7; Chazon Ish 50:10; Minchas Yitzchak 4:122; 9:38; Nonetheless it’s possible to argue, that since the entire intent of the manufacturing of this table is for it to be folded and have his legs removed whenever necessary then perhaps it is never deemed similar to a regular vessel that contains assembled parts, and is rather similar to the cover of the bottle which may be screwed back onto the bottle even if he does not plan on opening it for another month being that it is made for constant removal and insertion. Thus, so too, here since this table was made for constant insertion and removal of its legs, one’s intent on leaving it there for a long time is irrelevant. On the other hand, one can argue that in truth the cover of a vessel is a unique case being that it is not possible to use the vessel without opening it and hence its function requires the ability to constantly be able to remove the cover. However, by the table, it is perfectly okay if one decides to leave it erect forever just like a regular table and hence if one does decide to leave it for more than 24 hours it would be subject to all the regular rules of a vessel that contains assembled parts. Practically, one can deduct from the ruling of the Minchas Yitzchak regarding using a screw to adjust the height of a standing Shtender that it is forbidden being that at times last more than a few days, that the same would apply here regarding a folding table, and it is hence forbidden to be done as we concluded.

_______________________________________

[1] See Michaber 313:6 regarding a Mita shel Perakim, omitted by Admur

[2] Admur 313:22; 313:19

[3] Admur 313:19; Rambam; M”B 313:54

[4] Admur 313:19; Michaber 313:6 and 9

[5] Admur 313:20; Michaber 313:6; M”A 313:11

^[6] Vetzaruch Iyun what the novelty is in saying this, after having already mentioned in the previous Halacha regarding putting together a handle on an ax. Is that not a case of assembling parts together?

[7] Admur 313:20; Yerushalmi 12:1; Rashi 47a

^[8] Vetzaruch Iyun what the novelty is in saying this, after having already mentioned in the previous Halacha regarding putting together a handle on an ax. Is that not a case of assembling parts together?

[9] Admur 313:20; Beitza 32; See Minchas Yitzchak 4:122

[10] This is based on the law by a cover of vessels explained next, and the opinions there.

^[11] The Ketzos Hashulchan 119 footnote 34 rules based on Admur 314:1 and other Poskim that destroying a Binyan Garua can only be done for a Shabbos need. Now although in this case it is a Binyan Gamur, as it is attached very strongly, nevertheless since it can easily be put back together, and so is its normal intended usage, therefore it is similar to ruling of the Ketzos Hashulchan in 119 footnote 18 that by Keli Shel Perakim that are loosely attached it is permitted to be done even if it is not a Shabbos need.

[12] Admur 313:21; M”A 313:12; Taz 313:7; M”B 313:45

[13] Admur 313:21; see also 314:19; Aruch Hashulchan 313:31; Minchas Yitzchak 4:122

Background: The Magen Avraham and Taz are the source of this ruling as they allow one to insert a cover tightly, and Admur deduced from here that it is permitted to do so in all cases that the attachment is not meant to last at all. So learns also the Aruch Hashulchan [313:31]

Other opinions: The Tehila Ledavid and Chazon Ish However, learn that only regarding the cover of a vessel was the above allowance given to attach it tightly when it is not meant to last at all, as it is a mere cover and is not part of the vessel. However, to attach two parts and create one vessel strongly was never allowed even if it is not meant to last at all. The Tehila Ledavid ibid concludes with a Tzaruch Iyun based on Admur ibid. The Minchas Yitzchak [4:122] sides with Admur in this ruling, and brings different.

[14] Admur 313:21; Michaber 313:6

[15] Admur 313:19

[16] Admur 313:21; Rama 313:6 as explained in M”B 313:43 and 46; M”A 313:12 in name of Beis Yosef; M”B 313:43

^[17] However, by all vessels attached to the ground it is a Biblical prohibition even if the parts are only semi-firmly placed into its sockets. [Ketzos Hashulchan 119 note 4]

[18] Admur 313:21; first opinion in Michaber ibid as explained in M”A 313:12; Tur and Rabbeinu Yerucham

[19] Admur ibid; Second opinion in Michaber ibid as explained in M”A 313:12; Tur in name of Maharam Merothenberg and Kol Bo

[20] Admur ibid; Taz 313:7; M”B 313:46 rules like Taz However, is lenient in a case of “Shabbos need”

[21] Admur 313:22; Taz 314:7; So is also evident from Michaber 308:9 that allows detaching the doors of a vessel; M”B 519:10

^[22] See Ketzos Hashulchan 119 note 18 that this is allowed to be done even not for a Shabbos need, as since the vessel can be easily put back together it is not considered destroying at all.

[23] Admur 313:21; Rama 313:6

Other opinions: The Chazon Ish argues on this ruling of the Rama/Admur and rules that if it’s weakly attached then it’s always allowed to attach it. The Sheivet Halevy 6:32 argues on the Chazon Ish and answers his questions on the Rama’s ruling. [Piskeiy Teshuvos 313:1]

[24] So rules Admur clearly in 313:21 and so rules Chazon Ish 50:10; However, the M”B 313:45 explains this matter differently saying that even a very loose attachment is forbidden if it is meant to be attached even semi firmly according to the stringent opinion. See Shaar Hatziyon 313:30

[25] Admur 308:47; See also Admur 308:35; Michaber 308:8; M”B 313:45

^[26] Meaning that part of it still remains in the socket, as it cracked in half.

^[27] Admur 313:19-20

^[28] Admur 313:20

^[29] Admur 313:20-21

[30] As rules Admur in his final ruling regarding the dispute if one may assemble cups semi-firmly.

^[31] Admur 313:21

^[32] Admur 313:21.

Other opinions: To note that the Chazon Ish argues on this ruling of the Rama/Admur and rules that if it’s weekly attached then it’s always allowed to attach it. The Sheivet Halevy 6:32 argues on the Chazon Ish and answers his questions on the Rama’s ruling. [Piskeiy Teshuvos 313:1]

[33] So is proven from the stringent opinion in the cup case which says: “[However,] there are opinions that say that there is no difference between a cup and other vessels, and [it is thus] forbidden to reassemble the cup unless [the parts are] assembled completely loosely.”  Thus, we see that despite the cups being commonly inserted semi-firmly, it may be inserted completely loosely. So is also evident from the conclusion of that Halacha by Admur that: “However, if it is usual for it to be secured and strongly inserted, then even if now one wants to place it in loosely, [nevertheless] it is forbidden to return it due to a decree that one may come to affix it strongly.”

^[34] Halacha 21

^[35] Halacha 20 and 21

^[36] The Ketzos Hashulchan 119 footnote 34 rules based on Admur 314:1 and other Poskim that destroying a Binyan Garua can only be done for a Shabbos need. Now although in this case it is a Binyan Gamur, as it is attached very strongly, nevertheless since it can easily be put back together, and so is its normal intended usage, therefore it is similar to ruling of the Ketzos Hashulchan in 119 footnote 18 that by Keli Shel Perakim that are loosely attached it is permitted to be done even if it is not a Shabbos need.

[37] The Magen Avraham and Taz are the source of this ruling as they allow one to insert a cover tightly, and Admur deduced from here that it is permitted to do so in all cases that the attachment is not meant to last at all. So learns also the Aruch Hashulchan [313:31]

The Chazon Ish However, learns that only regarding the cover of a vessel was the above allowance given to attach it tightly when it is not meant to last at all. However, to attach two parts and create one vessel strongly was never allowed even if it is not meant to last at all.

The Minchas Yitzchak [4:122] sides with Admur in this ruling.

^[38] Admur 313:16 and 22

^[39] Ketzos Hashulchan 119 note 8

^[40] See Ketzos Hashulchan 119 note 18 that this is allowed to be done even not for a Shabbos need, as since the vessel can be easily put back together it is not considered destroying at all.

^[41] Admur 313:22

^[42] Admur 313:20

^[43] The Ketzos Hashulchan 119 footnote 34 rules based on Admur 314:1 and other Poskim that destroying a Binyan Garua can only be done for a Shabbos need. Now although in this case it is a Binyan Gamur, as it is attached very strongly, nevertheless since it can easily be put back together, and so is its normal intended usage, therefore it is similar to ruling of the Ketzos Hashulchan in 119 footnote 18 that by Keli Shel Perakim that are loosely attached it is permitted to be done even if it is not a Shabbos need.

^[44] Admur 313:19

^[45] Ketzos Hashulchan 119 note 12

^[46] Admur 313:19

^[47] 119 note 7

[48] Vetzaruch Iyun as Admur 313:21 states:  “because the [inserted cover] is not meant to last at all but rather [is meant] to be constantly opened and closed also on Shabbos itself, and [the Sages] only prohibited building a temporary structure and destroying it if it was not made with intent to destroy it on Shabbos itself! So rules Admur also in 259:7

[49] See the case of inserting a tap to a keg, which implies this may be done. Vetzaruch Iyun!

[50] Rav SZ”A brought in Piskeiy Teshuvos 317 footnote 24. However, in Minchas Yitzchak 8:27 he brings that Rav SZ”A ruled to him that when the item is thrown out it is considered destroyed, and thus should be allowed. However, it can be implied from Admur 651:6 which considers the knot of a Lulav that it is made to never be undone, even though after Sukkos it has no use, that throwing out an item is not considered like destroying. However, see Tzitz Eliezer 15:17 which explains that possibly one keeps a Lulav to inherit to his children. Vetzaruch Iyun.

^[51] Minchas Yitzchak 8:27

[52] Piskeiy Teshuvos 9:38

[53] So rules Az Nidbaru 14:11 and Sheivet Halevy 6:32; Shulchan Shlomo 313:7

[54] Minchas Yitzchak 9:38

[55] Piskeiy Teshuvos 315:7

[56] Piskeiy Teshuvos 315:7; SSH”K 24:23

[57] Does this apply even if one plans to leave the attachment in for a long time, or only if he plans to remove it after Shabbos? May it be inserted strongly into its sockets? May one close a clamp over it?

Seemingly if it is only meant to be left there over Shabbos and then removed it is permitted even if it is strongly attached. However, perhaps we say that this allowance only applies by attachments that are not common at all to last even temporarily However, attachments which are common to be left attached temporarily and it is just that the owner does not plan to do so, then perhaps the allowance does not apply.

[58] See Piskeiy Teshuvos 313:4 [old] 10 [new]

[59] Beir Moshe 6:25; Tzitz Eliezer 13:30; Yabia Omer 7:39; SSH”K 16 footnote 59 in name of Rav SZ”A; Piskeiy Teshuvos 313:10

[60] The reason it does not contain the building prohibition: As the built structures are not meant to last at all, as they are assembled and disassembled constantly. As well, for a child it is considered a Shabbos need and thus fulfills all the conditions required by a not even temporary vessel.

[61] The reason that doing so does not contain a writing prohibition: Although the writing prohibition applies even against drawing pictures and there is a rabbinical prohibition against writing even a temporary letter or picture, nonetheless, in this case there is no prohibition involved as we find no precedent in the Poskim for stating that assembling items together on Shabbos touches upon the writing prohibition, and from the fact that all of the Poskim bring down the conditions which permit assembling items even though by doing so one clearly ends up making a figure, proves that there is no writing prohibition involved in doing so. Now, although the Makor Chaim [314:11] clearly states that children may not build a tower on Shabbos due to the writing prohibition, he himself states elsewhere [313] that one may assemble items together even if it ends up making a cup, or other figure such as a fruit, a person, an animal a bird, and the like. Now, although one must suggest that according to him one must differentiate and say that when the intent is simply to put together an item for a use there is no writing prohibition while when the intent is to build a figure intrinsically to have a figure than there is a writing prohibition, nonetheless, seemingly this is not agreed upon by all the other Poskim who omit any such restriction or discussion. Seemingly, the reason why there isn’t even a rabbinical prohibition of writing involved in putting together pieces to make a figure is because this is not considered similar to writing it all, as one would never come to transgress a biblical writing prohibition in doing so even if he did so to build a permanent vessel, and would only transgress a building prohibition, and therefore there is no reason to decree against putting together a temporary vessel due to a writing prohibition. In other words: although both when one draws a picture and builds an item he has depicted an item in his actions, they fall under different Shabbos categories with the former falling under a writing prohibition with all of its liens and stringencies and the latter falling under a building prohibition with all of its leniency’s and stringencies.

The reason that doing so does not contain an Ohel prohibition: As this prohibition only applies when making a hovering for the purpose of the protection of a human. Now, although we find a requirement to make an Ohel using a Shinuiy [first position the hovering and then slide the legs under it] even when it is being made not for the protection of human, nonetheless, this requirement only applies if one plans on making a use with the vacuum created under the hovering, while if there is no use for the vacuum under the hovering then no change is required. Thus, there is no ground and making various Lego figures even if it creates a vacuum of one Tefach inside being that the vacuum has no use. [See Admur 315:12] Furthermore, perhaps even if the vacuum does have a use, such as if one is building a castle or dollhouse to enter things into, perhaps this is not considered a real use. Vetzaruch Iyun. Whatever the case, at the very least it would be permitted to create it by building the roof and walls separately and then sliding the walls under the roof.

[62] Shalmei Yehuda 5:1 in name of Rav Elyashiv; Chut Hashani 68:1; See Piskeiy Teshuvos 313:10 footnote 108

[63] The reason: As they suspect that a rabbinical building prohibition applies even by items that are not meant to last at all when attaching the pieces strongly together, as rules the Chazon Ish and Tehila Ledavid ibid.

[64] Michzei Eliyahu 69, brought in Piskeiy Teshuvos 313:10 footnote 11; However, see what we wrote above the previous footnotes to negate his concerns

[65] Makor Chaim 314:11 “The meaningless buildings of children which is similar to a tower is to be protested against due to that which is written in chapter 340:4”; Michzei Eliyahu 69, brought in Piskeiy Teshuvos 313:10 footnote 11; Meorer Yesheinim 121 writes that it should not be done by adults due to that it appears like building; However, see what we wrote above the previous footnotes to negate his concerns SSH”K 16:20

[66] SSH”K 16:20; Piskeiy Teshuvos 313:10 footnote 109

[67] Beir Moshe 6:24; Or Letziyon 2:42-5; Meorer Yesheinim 121; Shulchan Shlomo 314 in name of Rav SZ”A; Piskeiy Teshuvos 313:10

^[68] The Ketzos Hashulchan 119 footnote 34 rules based on Admur 314:1 and other Poskim that destroying a Binyan Garua can only be done for a Shabbos need. Now although in this case it is a Binyan Gamur, as it is attached very strongly, nevertheless since it can easily be put back together, and so is its normal intended usage, therefore it is similar to ruling of the Ketzos Hashulchan in 119 footnote 18 that by Keli Shel Perakim that are loosely attached it is permitted to be done even if it is not a Shabbos need.

[69] Piskeiy Teshuvos 313:4

[70] Beir Moshe 6:102

[71] SSH”K 16:20; Sheivet Halevy 5:35

[72] Piskeiy Teshuvos 302:5

[73] Beir Moshe 6:102

[74] SSH”K 16:20; Sheivet Halevy 5:35

[75] See SSH”K 16:30; Shabbos Kehalacha Vol. 3 17:79; Piskeiy Teshuvos 326:13 footnote 161

[76] Evident from Ketzos Hashulchan 146:32; SSH”K ibid in name of Rav SH”Z Aurbauch; Shabbos Kehalacha ibid; Piskeiy Teshuvos ibid although writes that initially one should not instruct children to do so and it is just that if they do so they do not have to be protested

The reason: Although it is forbidden on Shabbos to change the form of an item, such as to turn ice into water, due to the Molid/Nolad prohibition, nevertheless the Poskim rule that the formation of foam/bubbles that becomes created when using soap to wash hands/dishes does not fall under this prohibition as the foam has no real substance, and does not last at all. [So rules Ketzos Hashulchan 146 footnote 32; Tzitz Eliezer 6:34; -14;  in length; Beir Moshe 8:247; SSH”K ibid in name of Rav SZ”A; Piskeiy Teshuvos ibid; However, some are stringent in this: See Ginas Veradim [Halevi] O.C. Klall 3:14 regarding hard soap; Shevisas Hashabbos Dash 61; Az Nidbaru 10:16] For this reason, also the placing of toothpaste on one’s teeth [without a tooth brush] does not consist of a Nolad prohibition, even though it creates foam in the process, as the foam has no substance. [Ketzos Hashulchan 138 footnote 31]. Accordingly, it would be permitted here as well to blow bubbles, being that the bubbles hold no substance and do not last. However, Tzaruch Iyun, as in the case of blowing bubbles one has intent to create the foam and it is thus unlike the case discussed above in the Poskim regarding soap bubbles, in which case one has no intent for them to be made. [see Shabbos Kehalacha ibid; Piskeiy Teshuvos ibid] Nevertheless, it is clear that the Ketzos Hashulchan 146 footnote 32 learns it is permitted even a case that one intends to make the bubbles, as he also explains that it is permitted to make seltzer for this reason, even though one certainly has intent to create the bubbles.

[77] SSH”K ibid; Shabbos Kehalacha ibid

The reason: As one intends to make the bubble and it is hence unlike the case discussed regarding soap bubbles in which case one has no intent for them to be made. [SSH”K ibid; Piskeiy Teshuvos ibid]

[78] Shraga Hameir 7:44; Koveitz Mibeiys Halevy 6:44 in name of Rav Shmuel Wozner and Nishmas Shabbos 250, brought in Shabbos Kehalacha ibid footnote 192

[79] The reason: As nevertheless, one has intent to make the bubbles and it is hence similar to Molid Davar Chadash. [ibid]

[80] Makor Chaim [Chavos Yair] 320:9; SSH”K 16:44

[81] Beir Moshe 6:30

[82] Shabbos Kehalacha ibid; Nishmas Shabbos 320:249

The reason: As all the reasons for permitting breaking ice on Shabbos is likewise relevant here.

[83] Beir Moshe 6:30 concludes that it is nevertheless forbidden being that doing so causes snow to melt, which is forbidden. Vetzaruch Iyun Gadol as from Admur [320:16 -18] which writes that the prohibition is only when one intends to use the melted water, while by a snow ball there is no intent for it to melt at all. Furthermore, the source of the Beir Moshe from 320:19 itself is dealing with crushing snow together within water when washing, and one thus certainly cares about having more melted water.

[84] Beir Moshe ibid

[85] Shabbos Kehalacha ibid; In footnote 167 he writes that in truth there seems to be no reason to prohibit making snow balls, However, he nullifies his opinion in face of the Makor Chaim which explicitly chastises those that make lads that make snowballs on Shabbos and throw them at each other.

[86] Beir Moshe ibid; Shabbos Kehalacha ibid

[87] Ketzos Hashulchan 119 footnote 12

[88] Due to a Rabbinical decree that one may come to insert it firmly and transgress a Biblical prohibition of Building:Tikkun Keli. [Based on ruling of  Admur: Rama in summary above, and so rules Ashel Avraham  Mahdurah Tinyana; Betzeil Hachachmah 6:123, Az Nidbaru 8:33; Imreiy Yosher 1:202; SSH”K 15:77]

Other opinions: However, according to the Chazon Ish [mentioned above by the summary] it is permitted to put it in loosely, and so rules Tzitz Eliezer 9:28; Cheilek Leivi 101;  Beis Yisrael Landau 12 that one may loosely put it in without tightening the screw.

[89] Regarding the lens in a case that both the frame and lens are intact, it would appear it does not become Muktzah, being similar to the case of doors that have detached which are not Muktzah, and so rules Imrei Yosher 1:202

[90] Regarding the lens of glasses that have completely broken to the point they cannot be used unless fixed, it would appear that they would be Muktzah. This is not similar to the door case, being that the object that the doors were attached to are still usable even on Shabbos. Here However, neither the lens or the glasses have a use. Despite this However, one can also say that since they can be re-fixed they are not Muktzah and that is the reason for permitting to move the door of vessels. וצ”ע

^[91] Since it if forbidden to fix it on Shabbos this would seemingly make the glasses be Muktzah (at least to use-see above) out of fear that one may come to fix it. So rules also Piskeiy Teshuvos 313:5

[92] As in such a case it is similar to the case that the leg broke as opposed to simply became disassembled.

[93] So rules Piskeiy Teshuvos 313:5 and so seems pashut from Admur.

[94] So rules Shraga Hameir 3:43, and so seems pashut from Admur.

[95] Betzeil Hachachmah 6:123

[96] Tzitz Eliezer 9:28; Az Nidbaru 8:33

[97] Some write that it is allowed to enter a safety pin to attach the handle to the glasses, although not a twist tie. [Shulchan Shlomo 314:11-; M”B Dirshu in 308:9]

[98] As explained above regarding a popped lens

[99] Kanah Bosem 1:19

[100] As it is difficult to wear the glasses in such a way and thus is no different than a lens which has popped out.

[101] Az Nidbaru 8:33

[102] As in such a case it is similar to the case of the bench which broke a leg as opposed to simply having a leg become disassembled.

[103] So rules Piskeiy Teshuvos 313:5 and so seems pashut from Admur.

[104] Piskeiy Teshuvos ibid, Upashut.

[105] Due to a Rabbinical decree that one may come to insert it firmly and transgress a Biblical prohibition of Building:Tikkun Keli. [Based on ruling of  Admur:Rama in summary above, and so rules Ashel Avraham Mahdurah Tinyana; Betzeil Hachachmah 6:123, Az Nidbaru 8:33; Imreiy Yosher 1:202; SSH”K 15:77] However, according to the Chazon Ish [mentioned above by the summary] it is permitted to put it in loosely

[106] Az Nidbaru 8:33 rules it is not Muktzah. Kana Bosem 1:19; SSH”K 28 footnote 105 rule it is Muktzah.

[107] SSH”K 28:44

[108] SSH”K 24:13

[109] Az Nidbaru 3:24

[110] Seemingly they hold that once it is attached it is considered like a door and is thus allowed to be opened.

[111] SSH”K 28:46

[112] Shraga Hameir 6:101-7; SSH”K 23:43; 28:53; Piskeiy Teshuvos 313 footnote 58 and 69

[113] SSH”K 23:1

[114] See Piskeiy Teshuvos 340:19; 38; 313:4

[115] Admur 340:12

[116] Admur ibid

[117] Admur 340:17

[118] Regarding other prohibitions we find that although the sages forbade doing even temporary Melacha, such as to make an act that is only meant to last temporarily, or attach the parts of a vessel even if it’s only meant to last temporarily, nonetheless, they permit it if it’s not meant to last anytime at all, which is defined as less than 24 hours or within that day. The question therefore is raised as to whether we apply the same leniency as well to the laws of sewing. Vetzaruch Iyun! Indeed, the Poskim of today debate this matter in their discussion of whether or not it’s permitted to use diapers that contain an adhesive sticker being that is not meant to last even for a day.

[119] See Shulchan Shlomo 2:314 [One may play with games that have magnets]; Piskeiy Teshuvos 313:4

Other opinions: Some rule that if the magnet will be left in place for some time as is common by magnets of a fridge then it is forbidden. [SSH”K 46 [new print]; Rav Elyashiv in Migdal David p. 599 footnote 28]

[120][120] The reason it is not forbidden due to sewing: It is not considered Tofer as there is no third item that attaches the two things together but rather a magnetic pull. [see Beir Moshe 29; Piskeiy Teshuvos 38; 313:4]

The reason it is not forbidden due to building: It is not forbidden due to Boneh due to several reasons: 1) Boneh never applies when attaching two things together if it is common for it to be undone within 24 hours, and thus not meant to last at all. [See Admur 313:21] Most, if not all magnets are not meant to remain where they are forever, and on the contrary are specifically made as a magnet in order so one can have the flexibility to place it wherever he wants whenever he wants without him having to take it apart. Accordingly, people do not view attaching a magnet to an item as an act of building. Thus, even if one decides to leave the magnet in place for a long time, it is nonetheless permitted to be done being that placing the magnet on the surface is not considered that one is building on the surface. [See Piskeiy Teshuvos 313:4 and footnote 43 that due to this reason magnets that are not meant to last at all on the surface are not under any prohibition and are permitted according to all opinions, even the Chazon Ish who argues on the Rama’s and Admur’s allowance to put up decorated sheets. Although in his opinion, in certain cases permanent magnets could be under a prohibition as he explains there (i.e. It is placed on a wall or item that holds 40 Seah to benefit the item or is placed with much effort). However, based on our explanation here in one and two, there should never be a prohibition with magnets even when placed for permanent basis, and even when placed on a wall] 2) Furthermore, perhaps a magnetic pull is not viewed as any real attachment and hence it is no different than resting a heavy item on top of a fridge which certainly is not considered building even though it is technically attached to it on some level due to the gravitational pull. See also Admur 315:6 that it is permitted to even permanently hang a decorative sheet on a wall and hence we see that even permanent attachments are permitted to be performed on Shabbos if there is no actual attachment taking place between the two items and one is simply resting on the other. See Admur 313:21 3) The magnet serves no purpose for the item that it is sitting on and it’s entire purpose of being there is to benefit it. [See Piskeiy Teshuvos 313:4 and footnote 37 that is on this basis that it is permitted similar to the permanent attachment of decorative sheets]

[121] See the previous footnote that the sewing and building prohibition does not apply by a magnetic attachment even when attached for permanent purpose.

[122] See Piskeiy Teshuvos 313:4

The reason: As in such a case, certainly people view the attachment as permanent and as a form of building, and hence the first allowance brought in the previous footnote falls apart. Now, although one can still argue the second allowance in this case as well, practically it is not certain that we hold this way regarding magnetic attachment, and in any event it would not be proper to permit building things on Shabbos even if technically they were not forbidden according to law, and certainly in this case here that is possible that doing so even through using magnets is under a Biblical prohibition.

[123] See Piskeiy Teshuvos 340:19

[124] Piskeiy Teshuvos 340:19; So rule in general regarding forming words on Shabbos by attaching letters together: Chayeh Adam; Ketzos Hashulchan 144:10 regarding cases brought there [to sew letters onto a peroches, that if they are weekly sewn they contain no writing prohibition]; Igros Moshe 1:135; Piskeiy Teshuvos 340:7 and 16; Beir Moshe 6:26; Avnei Neizer, brought in Ketzos Hashulchan 144 footnote 4, rules that placing letters near each other has no prohibition.

[125] See Admur 340:6 for a dispute regarding opening and closing books that have letters on their side and that the custom is to be lenient although the Poskim conclude that initially one is to be stringent [See Ketzos Hashulchan 144:3; Shaar Hatziyon 340:25 in name of Achronim; Sefer Hachaim; Poskim brought in Piskeiy Teshuvos 340 footnote 98] and according to some opinions the same accustom leniency would apply regarding puzzles [see below] and the same would apply here regarding magnets. [See Piskeiy Teshuvos 340:19 footnote 175 in name of Michabrei Zemaneinu that by regular magnets that do not have such a strong magnetic attachment it is permitted according to the lenient opinion who permits opening and closing the books with letters and making puzzles]; So rule in general regarding puzzles: Beir Moshe 6:26; Yesod Yeshurun 1:53; SSH”K 16:23; Mishneh Halachos 6:89 and Beir Moshe 6:125 regarding the allowance to place torn pages. See Admur 340:6 who only records the 2^nd reason in Teshuvos Harama 119, “As since the letters are already written and it is just that they are lacking proximity, this does not contain a writing prohibition. As since it is possible to bring them close together easily without doing any new action they are considered like they are close and standing and one is doing nothing with this proximity.” This is opposed to the 1^st reason in Rama ibid who states the allowance is due to that the book is bound and meant for opening and closing. Thus, we see that Admur ibid negated this reason and accepted the reason that applies equally to jigsaw puzzles.

Other opinions: Some write that it is forbidden to play with magnets on Shabbos if it will form letters or numbers or pictures. [SSH”K 16:23; Chut Shani 20:1, brought and negated in Piskeiy Teshuvos ibid]

[126] Piskeiy Teshuvos ibid

[127] See Admur 307:21, 28, 29

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