Writing letters, symbols, marks, pictures 

1. The Av Melacha[1]

To write or erase with intent to write: One who writes[2], and erases in order to write in the erased area, has performed one of the primary Melachas. [This is derived from the work done in the Mishkan] as [in the Mishkan] they would write on the beams of the Tabernacle to know which beam corresponds to it, and at times they would make a mistake and erase what they wrote and then return and write in that place [the correct signs]. 

2. The Biblical and Rabbinical Prohibitions

Liability for sin offering is only on two letters:[3] One who writes letters is only liable on two letters, however on one letter he is exempt, although this is [still] Biblically forbidden as are other half measurements.

One is only liable for a permanent writing:[4] One is only liable [for a sin offering] when he writes with an item [whose mark is] permanent on top of a material [which the writing on it will remain] permanent. 

Rabbinically even a temporary writing is forbidden:[5] However it is Rabbinically forbidden [to write] even with an item [whose mark is] not permanent on top of a material [which the writing on it will] not [remain] permanent, such as to write with liquids and fruits juices on top of vegetable leaves and the like, and therefore one must beware not to write with his fingers on the liquid that is on the table or to engrave in ash [or earth[6]] or congealed fat or honey.

Writing שעטנז גץ without the Zayins:[7] One who writes in Ashuris and omitted the זיונין[8] from the letters of שעטנז גץ is exempt from [liability to bring a sin offering] for doing so being that this work is incomplete.[9]

Writing an incomplete letter:[10] One who writes an incomplete letter of any language is exempt on them [from liability to bring a sin offering]. However, it is Rabbinically forbidden [to do so].

Writing in Rashi Script:[11] Therefore one who writes a fine print called “Meshita” [i.e. Rashi script] there are those which say that he is exempt from [liability of bringing a sin offering] over it, due to that this script was taken from the Ashuri script, and it is thus similar to an incomplete Ashuri script [of which one is not liable on] as will be explained in chapter 545.

3. Writing on condensation of fruits, windows, engraving in sand earth: [12]

It is Rabbinically forbidden [to write] even with an item [whose mark is] not permanent on top of a material [which the writing on it will] not [remain] permanent, such as to write with liquids and fruits juices on top of vegetable leaves and the like, and therefore one must beware not to write with his fingers on the liquid that is on the table or to engrave in ash [or earth[13]] or congealed fat or honey.

Summary: Biblical: One is only Biblically liable to bring a sin offering for writing on Shabbos if all the following conditions are fulfilled: 1. He wrote two letters [by one it is Biblically forbidden but does not carry liability] 2. He wrote complete letters. 3. The letters are permanent and will hence not fade out. Rabbinical: It is Rabbinically forbidden to write even if a) the writing will not last at all and b) even if the letters are incomplete in their form.   Based on the above it is forbidden to write the following: 1. It is forbidden to mark letters on liquids that are on a table. 2. It is forbidden to form words within condensation of a fruit [or condensation of a window]. 3. It is forbidden to engrave words within sand or congealed fat.   Q&A May one place toy letters next to each other thus forming a word?[14] So long as one does not fasten the letters to each other or to a background in a way that the word will last, it is permitted.[15] Regarding puzzles-See Halacha 3 Q&A there! May one place plastic letters onto a cake thus forming a word? Seemingly this is allowed, as explained above. What is the definition of permanent writing? How long must the writing last for it to be Biblically forbidden?[16] Some[17] write that so long as it can last one day it is Biblically forbidden. Others[18] however write that it is only Biblically forbidden if it is written to last much longer than one day as is common for writers to do. Is writing with a pencil Biblically forbidden?[19] Yes.                                                                                                                               May one use a rubber stamp on Shabbos?[20] Doing so is Biblically forbidden. Is typing on a computer also forbidden due to writing?[21] Some Poskim[22] rule that doing so is considered like writing, and is thus Biblically forbidden due to the writing prohibition. To note that according to all typing is in any event forbidden due to its use of electricity. May one write on carbon paper?[23] Doing so is Biblically forbidden. It is thus forbidden to ask a gentile which is writing to write on such paper, so the person also remains with a copy. Regarding writing numbers and other symbols-See Halacha 5C and Q&A there!

4. Drawings, pictures, and designs:[24]

One who makes marks and designs on a document and the like, in the way that the artists design, is liable due to an offshoot of the writing prohibition. The same applies for one who erases it.

Summary: Is forbidden just like writing letters.   Q&A May one put together puzzles on Shabbos?[25] See General Q&A! May one engrave designs and pictures onto his food, cake, non-Muktzah sand? No.[26] Does taking a picture with a camera, scanner, x-ray also involve the writing prohibition?[27] Yes. Doing so is Biblically forbidden due to writing[28], in addition to the prohibition of using electricity.[29]

5. Figuratively writing in the air or on a table and the like:[30]

Although it is Rabbinically forbidden [to write] even with an item [whose mark is] not permanent on top of a material [which the writing on it will] not [remain] permanent, {such as to write with liquids and fruits juices on top of vegetable leaves and the like, and therefore one must beware not to write with his fingers on the liquid that is on the table or to engrave in ash or congealed fat or honey} nevertheless it is permitted to write in the air forms of letters being that their mark is not at all recognizable.

The same law applies to [that one may write figuratively, in order to hint something to a friend[31],] on a table that does not have liquid [in that area], being that in this case too the mark is not at all recognizable.

The Reason this does not contain a prohibition of training one’s hands: Now although through doing so one trains and builds his hands for writing, this is [Halachicly] meaningless. It is as well permitted to view a craftsmanship on Shabbos even though he is learning it in the process. 

Summary: It is permitted to figuratively write letters in the air or on a clear table being that the letters are completely not noticeable. However, to engrave letters in sand or food, or to write using liquid on a table is Rabbinically forbidden being that the letters are noticeable.   Q&A May one write using a magnetic board?[32] Doing so is [Rabbinically] forbidden.   May one use a thermometer strap which reveals letters or numbers upon being heated?[33] Some Poskim[34] rule it is Rabbinically forbidden to place on such a strap to measure fever. It is likewise forbidden to remove it once if it is already on.[35] Other Poskim[36] rule that one may be lenient to use it to measure temperature[37] if one is unable to use a regular mercury thermometer. If the letters were originally visible without the heat, or if there are no letters which become revealed but rather a mere color, then it is permitted to be used.[38]   May one take a pregnancy test on Shabbos? If letters are revealed to reveal whether she is pregnant then it is forbidden to use on Shabbos. If no letters are revealed but rather a mere line it requires further analyses whether it may be used.[39]   May one design letters and words using sticks or threads?[40] No.   May one form letters and pictures using his fingers [meaning by placing them in positions that form an item or symbol]?[41] Some[42] prohibit doing so.

Taking a Covid test on Shabbos Question: [Thursday, 2nd Adar 1, 5782] Am I allowed to take a home Covid test on Shabbos to see if I am sick and to determine as to whether I can go out or need to be in isolation? The test involves placing a Q-tip into my mouth and nostril, which is then saturated in a liquid and poured into a designated area on the test tube. This causes a chain reaction in which a dark color spreads throughout the display window of the test and causes a dark line by its top to remain. If it is positive, a second line will be formed in the bottom of the display window.   Answer: One should not take a home Covid test on Shabbos unless one is feeling sick and taking the test would have some medical value in how one would treat himself on Shabbos. Certainly, if one is bedridden, one may take the test on Shabbos even if he is simply doing so to determine if he needs to be in isolation on Shabbos.   Explanation: Taking a Covid test on Shabbos, as well as taking a pregnancy test on Shabbos, raises the question of whether causing the lines to be created on the display window consists of the dyeing and writing prohibition. On the one hand, it is forbidden for one to even temporarily write or dye an item on Shabbos, and perhaps the dark line which is created is considered at least a temporary form of dyeing which is forbidden. Likewise, it is forbidden to write even symbols which are not numbers or letters on Shabbos, even temporarily, and hence perhaps causing the line to be created, being that it represents a symbol, is forbidden due to the writing prohibition. On the other hand, one can argue that the matter is a mere Gerama and is done in a way of a Shinuiy, of which one has no intent to create the line and is simply there to figure out whether one is positive or negative, and the matter is not a real ink but rather a chemical reaction which has no substance, and therefore perhaps there is room to be lenient. As well as, based on Admur in Kuntrus Achron 302:1, since the stick is designated for this purpose and is thus not commonly dyed, therefore its does not contain a dyeing prohibition.  Practically, this matter is debated amongst today’s Poskim, and in our conclusion we rule that it is better to avoid taking such tests on Shabbos due to the above halachic worries, and it should only be done in a time of medical need, such as if one is sick in which case we anyways permit rabbinical prohibitions to be done on his behalf   Sources: Lenient opinion: Shearim Hametzuyanim Behalacha 91; Beir Moshe 8:24; Tzitz Eliezer 10:25; SSH”K 33:20; Stringent opinion: Michzeh Eliyahu 1:65; Nishmas Hashabbos 290; Rav SZ”A SSH”K ibid; Piskeiy Teshuvos 320:27

6. Engraving letters [or pictures]:

A. Onto leather:[43]

Tearing letters into leather: One who tears onto leather letters of writing is liable, as engraving is a form of writing.

Marks letters on leather with one’s finger: However, one who marks [with his finger] on the leather the form of writing is exempt from liability [to bring a sin offering] as this is not something which will last. Nevertheless, this is Rabbinically forbidden due to a decree that one may come to [write in a] permanent [method].

B. Engraving on earth, sand, fat, honey, water: [44]

One must beware not to write with his fingers on the liquid that is on the table or engrave in ash [or earth[45]] or congealed fat or honey.

The reason for this is because: It is Rabbinically forbidden [to write] even with an item [whose mark is] not permanent on top of a material [which the writing on it will] not [remain] permanent.

Summary: Leather: It is forbidden to engrave letters either through tearing them into the item [Biblically] or pressing them into it [Rabbinically]. Earth, sand/water: It is forbidden to engrave letters into earth, ash or any food.   Q&A May one engrave or protrude letters into or out of a rubber stamp or signet ring?[46] Doing so is Biblically forbidden. May one engrave letters on a window with condensation?[47] No. It is forbidden to engrave on it either letters or pictures. May one engrave letters into a cake? No. See General Q&A Below. May one walk on Shabbos on sand, mud, or snow with shoes or sneakers which cause imprints of letters or pictures on them?[48] Yes[49], although some Tzaddikim have been careful to avoid doing so.

7. Making marks on books/parchment and the like:

A. On leather and parchment:[50]

Making a mark on leather as a reminder: [Although it is forbidden to mark letters onto leather], if [the mark] does not have the form of writing and he is making a mark as a mere symbol, and it does not have the form of letters [or recognized symbols[51]], [such as a mere indentation] it is allowed even initially.

Making a mark on parchment as a symbol that it needs editing: It is therefore permitted to mark with ones nail on the page of a book [made of parchment] like those who make a mark as a sign in a place where there is a mistake. However, this only applies by parchment which is hard, and its mark thus does not last, however on paper it is forbidden to mark being that its mark lasts for a long time.

Other Opinions by making marks on parchment: There are those who prohibit [making marks] even on parchment [and certainly leather].

Their Reasoning: as they hold that even one who makes a mark for a mere symbol and not like a form of writing is liable [to bring a sin offering] if it is a permanent mark, as they too [in the times of the building of the Tabernacle] would make marks on the boards of the Tabernacle to know which [board] corresponds to it. Therefore, if one marked one marking on top of two boards, or two lines on one board, as a symbol as was done with the beams of the Tabernacle, is liable [to bring a sin offering]. [However] one marking on one board is exempt [from liability to bring a sin offering] although is [nevertheless] Biblically forbidden, being that it is a permanent matter [mark]. [Therefore] making a mark on parchment in which [the mark] will not last is Rabbinically forbidden due to a decree against [coming to make a mark which] permanent.

The final ruling:[52] A G-d fearing [person] is to be stringent upon himself like their words [to avoid making marks on even parchment]. 

Regarding writing symbols- See C below!

B. Making a mark on Paper:[53]

[The above leniency according to the first opinion] only applies by parchment which is hard, and its mark thus does not last, however on paper it is forbidden to make a mark being that its mark lasts for a long time.

The Reason: Now although [the mark] is not a form of writing it is [nevertheless] Rabbinically forbidden due to a decree against [coming to mark] a form of writing which one is liable for when it lasts.

C. Writing symbols:[54]

All the above is when [the mark] is not at all in the form of writing, however so long as [the mark] is in the form of a any writing, even if it is not the Ashury writing, even if they are unknown letters which are only used for symbols, such as the symbols which are commonly used to refer to the numbers, then it is considered the form of writing and one is liable [to bring a sin offering] on doing so if it was done on a item [in which the writing will be] permanent. If it was done on an item which [its writing will] not [remain] permanent] it is Rabbinically forbidden according to all.

D. Making lines on skin and paper:[55]

The Av Melacha-On skins: It is common for the leather makers that when they come to cut the leather they first scratch a line into it in accordance to how he wants to lengthen, widen and shorten the cut, and afterwards he passes the knife over the marked line. This was also done by the skins of the Tabernacle when they were cut, and therefore this line marking is one of the Principal Melachas.

Making lines on paper and parchment: Similarly, one who imprints a line into even parchment or paper in order to write straight is liable [for a sin offering]. 

Summary: Symbols: According to all it is forbidden to mark recognized symbols on any material whether the symbol will be permanent [Biblically prohibited] or temporary [Rabbinically forbidden].  Lines: Lines are Biblically forbidden to be indented onto any material, whether leather, parchment or paper. Mere marks such as indentations: 1. On leather/Parchment: It is disputed whether it is allowed to make mere marks, such as indentations, as reminders and symbols on leather and parchment. A G-d fearing [person] is to be stringent upon himself to avoid doing so. 2. On paper: Is forbidden according to all.   Q&A May one write numbers?[56] Doing so is Biblically forbidden as it carries the same laws as does writing letters.   May one take a fingerprint on Shabbos?[57] Doing so is Biblically forbidden, as it is considered a complete picture. May one bend a page in a book as a reminder?[58] Yes[59], as one has no intent to make an indentation.

Question: May I make a mark on the page of a book on Shabbos in order to remember the page for editorial or other type of purposes? Is this considered like writing? Is this considered like preparing for after Shabbos?   Answer: It is forbidden to make an indentation on a page on Shabbos, such as through the use of one’s fingernail. However, it is permitted to fold the tip of the page of a Torah Sefer for the sake of remembering the page after Shabbos to either make note of its content or for editorial purposes. Explanation: Although on Shabbos it is forbidden to make an indentation on the page of a book due to the Rabbinical writing prohibition, nonetheless the Poskim write that it is permitted to bend the page being that there is no intent to make an indentation. Nonetheless, this is only allowed for a mitzvah purpose, such as to remember a Torah subject, as otherwise it is forbidden to prepare on Shabbos for a weekday.                                                                               Sources: See Admur 340:7; Sheivet Hakehasy 1:130; Kinyan Torah 2:115; Piskeiy Teshuvos 340:19 [21]

8. Entering letters into clothing:[60]

If one [firmly[61]] inserts silver letters into clothing, it is considered writing and is [thus] forbidden to do on Shabbos.

Summary: Is forbidden. Q&A May one enter letters into a necklace or bracelet?[62] This is forbidden due to the prohibition against fixing a vessel[63], and according to others[64] also due to the “Meameir” prohibition. Some[65] however permit it to be done, as they say that the Meameir prohibition only applies by gathering items that grow from the ground, and they do not hold that doing so involves the fixing prohibition.[66]

9. Closing and opening books with writing [or designs[67]] on their side pages:[68]

First Opinion-Is forbidden: [Regarding] those books which have letters written on the top edges of the pages there are those[69] which prohibit opening them on Shabbos due to the erasing prohibition. As well as [they forbid] to close them due to the writing prohibition.

The reason for this prohibition: Now, although they have no intent to do this [writing or erasing, nevertheless it is forbidden as] it is an inevitable occurrence.

Other Opinions-Is permitted: [However] there are those[70] which permit to close [the books] 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. Similarly, it is permitted to open them for this reason and one is not considered like he is erasing them as their writing [remains] intact and it is possible to near them to each other easily and they are [thus] considered already now to be] as if [they were] close.

The final ruling: And so is the custom [like the latter opinion]. [See footnote for other Opinions[71]][However initially one must beware to avoid writing letters or designs on the edges of a book, and if one did so then one should cut off the edges until the letters are no longer recognizable.[72]]

General Q&A May one use a combination lock on Shabbos?[73] Yes[74]. Combination locks may be used whether they include numbers or letters.[75]  However, there are opinions[76] which question this allowance and rule that a meticulous person should be stringent. May one play scrabble?[77] This is allowed as the letters can be easily moved around, and are thus not considered set within a frame.   May one engrave designs onto his food or cake? No, as engraving is similar to writing as explained in Halacha 4.

Compilation-Closing and opening books with writing [or designs] on their side pages:[78]

Books that have [words or] letters [or designs[79]] written on the top edges of the pages [i.e. the sides of the pages] some Poskim[80] rule it is forbidden to open or close them on Shabbos due to the writing and erasing prohibition.[81] However other Poskim[82] rule it is permitted to close and open [the books].[83] Practically, the custom is to be lenient like the latter opinion.[84] [However, initially, one must beware to avoid writing letters or designs on the edges of a book, and if one did so then one should cut off the edges until the letters are no longer recognizable.[85] Likewise, if one has another Sefer available of that type then it is best to be stringent.[86]]

Summary: This matter is disputed in Poskim and the custom is to be lenient. [However initially one must beware to avoid writing letters or designs on the edges of a book, and if one did so then one should cut off the edges until the letters are no longer recognizable.[87]]   Q&A If the page of a book is torn may one place the torn halves together in order to read it?[88] Still bound to book: [If the ripped page is still attached to the book, then seemingly this is permitted, being that we rule like the latter opinion.[89]] Individual papers: If the page was completely ripped out of the book some Poskim[90] rule that if the tear has occurred within the letters it is forbidden to place the pages together even according to the lenient opinion mentioned above[91]. If, however, the tear is between the letters and no letters have been torn, then one may place the pieces together.[92] Other Poskim[93] permit this even when the tear occurred within the letters, if one is doing so for learning Torah. Practically, from Admur it is implied like the latter approach, that the leniency applies in this case as well.[94]   May one open or close curtains or doors which form words, letters or pictures upon opening or closing them?[95] Yes, as this is similar to books with writing on their sides of which Admur rules that it is permitted to open and close.[96]

Compilation-Playing with jigsaw puzzles on Shabbos:

Puzzles are made up of various pieces, each piece containing some part of the picture or letter/word that the puzzle desires to portray. Putting a puzzle together on Shabbos touches upon the question of whether it transgresses the prohibition of writing on Shabbos, and taking apart a puzzle raises the question of whether it transgresses the prohibition of erasing on Shabbos. The following is an analysis on this subject:

The general law: It is forbidden to write or erase the letters of a word on Shabbos.[97] Likewise, it is forbidden to draw or erase pictures on Shabbos.[98] It is Rabbinically forbidden to do so even if the letter or picture will not last a long time.[99] It is however disputed as to whether the prohibition applies even in a case that the parts of the letter or picture already exist, and one simply places them near each other, or distances them from each other on a temporary basis.[100] An example of such a case is opening or closing a book that had letters or pictures written/drawn on the side pages of a book. Practically, the custom is to be lenient to allow opening and closing such books on Shabbos [although it should initially be avoided[101]].[102]  The question of whether it is permitted to put together, or take apart jigsaw puzzles, on Shabbos, is dependent on how one understands the above dispute, as will now be explained.

The law by jigsaw puzzles:[103] Some Poskim[104] rule that even according to the lenient opinion, and custom, brought above, it is forbidden to put together, or take apart, jigsaw puzzles which contain pieces that create letters or pictures.[105] Other Poskim[106] however rule that this case follows the same leniency brought above, and hence it is permitted to build or take apart a puzzle on Shabbos even if it creates letters and pictures.[107] Practically, from Admur it is implied like the latter approach, that the leniency applies in this case as well.[108] Nonetheless, as stated above, initially one is to avoid entering the dispute and hence should not build, or take apart such puzzles on Shabbos, although one does not need to protest those who do so.[109] Likewise, one may be lenient to allow children below Bar/Bas Mitzvah to play with such puzzles on Shabbos.[110] If placing the pieces together does not create new letters or pictures, it is permitted according to all to put together or take apart, even if it creates a word, such as if each piece contains a complete letter.[111]

Summary: It is disputed whether one may play with jigsaw puzzles on Shabbos. Practically, one is to avoid doing so, although those who are lenient have upon whom to rely. This leniency especially applies to young children.

_______________________________________________________________

[1] Admur 340:4

[2] The Minchas Chinuch explains that one is not liable until the ink dries. [Ketzos Hashulchan 144 footnote 1]

[3] Admur 340:4

[4] Admur 340:6

[5] Admur 340:6

[6] Ketzos Hashulchan 144:4

[7] Admur 340:8

[8] This refers to the small Zayin letters which protrude on the very top of each of the letters in the grouping of Shatnez Gatz.

[9] However the M”B 340:22 rules that one is liable even in such a case being that Halachically the Zayins do not invalidate the letters.

[10] Admur 340:8

[11] Admur 340:8

[12] Admur 340:6

[13] Ketzos Hashulchan 144:4

[14] Ketzos Hashulchan 144 footnote 10

[15] So rules Chayeh Adam [37] and Ketzos Hashulchan ibid regarding cases brought there [to sew letters onto a peroches, that if they are weekly sewn they contain no writing prohibition]. So rules also Igros Moshe 1:135; Piskeiy Teshuvos 340:7 and 16.

Avnei Neizer, brought in Ketzos Hashulchan 144 footnote 4,  rules that placing letters near each other has no prohibition

[16] Piskeiy Teshuvos 340:11

[17] Minchas Yitzchak 7:13

[18] Ketzos Hashulchan in additions on Chapter 146, mentioned in Piskeiy Teshuvos 340 footnote 38

[19] Biur Halacha 340 in name of Rashba

[20] Piskeiy Teshuvos 340:11

[21] Piskeiy Teshuvos 340:12

[22] Sheivet Haleivi 6:36

[23] Piskeiy Teshuvos 340:13

[24] Admur 340:10; 519:6; M”A 340:6; Rambam Shabbos 11:17; Degul Merivava 340; Tehila Ledavid 340:3

Ruling of Admur in 302:5: See Admur 302:5 who writes “For example one who designs a [picture of a] figure on a vessel which is waiting to be designed on, even if he only designed part of the figure, he has done part of the finishing touch of the vessel and is liable [for a sin offering]. As although the figure on its own is not considered a [Biblically] forbidden form of work , nevertheless now that the vessel is complete and fixed through his action it is considered [a Biblically forbidden form of] work.” However, perhaps this is referring to an incomplete figure, in which case there is no writing prohibition involved as explained in chapter 340:8, or perhaps this is referring to the building prohibition, that in it of itself it does not apply to a drawing. However, the writing prohibition does apply to a complete drawing as explained in chapter 340:10; See also Tehila Ledavid 340:3 who suggests in Rambam that one who engraves a picture on a vessel is not liable for writing, but only for Maka Bepatish. Now, although Admur 340:6 explicitly rules that one may not engrave into ash, perhaps that refers only to letters and not pictures. Now, although the Poskim do not differentiate between pictures and letters and rather rule that making a drawing is a Tolda of writing [See Admur 340:10; M”A 340:6; Rambam Shabbos 11:17; Degul Merivava 340; Tehila Ledavid 340:3] perhaps Admur holds that when it comes to pictures, there is a difference between writing and engraving. See Admur 340:10 who writes “One who makes marks and designs on a document and the like, in the way that the artists design, is liable due to an offshoot of the writing prohibition. The same applies for one who erases it.” Admur does not simply write that pictures have the same status as writing, and qualifies the case with “on a document..in the way that artists design..” This extra wording of Admur seems to imply that there are cases that the writing prohibition does not apply to making a picture, and perhaps an engraved drawing is one of those cases. If the above is correct, then there would be no prohibition to engrave pictures into non-Muktzah sand, a cake and the like. Vetzaruch Iyun, as I have not found any Poskim who suggest such a ruling. Likewise, from Admur 519:6 it is clearly implied that the prohibition applies even to an engraved picture.   

[25] Piskeiy Teshuvos 340:16-footnote 51

[26] The reason: As engraving is similar to writing as explained in Halacha 5. Vetzaruch Iyun from the wording of Admur ibid as well as Admur 302:5. See previous footnote

[27] Piskeiy Teshuvos 340:15

[28] So rules Keren Ledavid 102; Minchas Yitzchak 2:20

[29] However, the Beir Moshe [7:50] rules that x-rays involve only a Rabbinical writing prohibition being that the x-ray is only understandable by experts.

[30] 340:6

[31] Ketzos Hashulchan 144:4

[32] Writing on a magnetic board involves placing a magnetic pen on the board to lift small pieces of metal and thus form a word.

[33] Piskeiy Teshuvos 340:6

[34] Minchas Yitzchak 7:22

[35] As the letters are not considered written until they are brightened through the heat, and thus revealing them or concealing them involves the writing and erasing prohibition.

[36] Tzitz Eliezer 14:30 and Kinyan Torah 3:39

[37] As this involves a Shvus Deshvus [a Rabbinical prohibition upon a Rabbinical prohibition] 1) Temporary writing and 2) Being written through heat. [ibid]

[38] SSH”K 40:20

[39] Seemingly it should nevertheless be forbidden due to it being considered a design or symbol. [340:7-8]

[40] Piskeiy Teshuvos 340:16 Upashut

[41] Piskeiy Teshuvos 340:16

[42] Mekor Chaim [of Chavos Yair] 340:4.

[43] Admur 340:7

[44] Admur 340:6

[45] Ketzos Hashulchan 144:4

[46] Piskeiy Teshuvos 340:11

[47] Ketzos Hashulchan 144 footnote 5

[48] Piskeiy Teshuvos 340:9

[49] So rules Chelkas Yaakov 2:132 as doing so involves a two Rabbinical prohibitions which is permitted in a case of Piseik Reisha Shelo Nicha Lei.

[50] Admur 340:7

[51] See C below

[52] Admur ibid; Kneses Hagedola; Birkeiy Yosef; Mor Uketzia 340; Biur Halacha 340 “Mutar”

[53] Admur 340:7

[54] Admur 340:8

[55] Admur 340:11

[56] Piskeiy Teshuvos 340:14, Upashut.

[57] Piskeiy Teshuvos 340:18 in name of many Poskim

[58] Piskeiy Teshuvos 340:19

[59] So rules Sheivet Hakehasy 1:130 and Kinyan Torah 2:115

[60] Admur 340:9

[61] See Ketzos Hashulchan 144 footnote 10

[62] Ketzos Hashulchan 146 footnote 49-25; Piskeiy Teshuvos 340:26

[63] Ketzos Hashulchan 146 footnote 49-25

[64] Orchos Chayim 13

[65] Shevisas Hashabbos Meameir

[66] According to all it does not involve the writing prohibition as there is no prohibition in forming a word as explained above.

[67] Ketzos Hashulchan 144 footnote 4

[68] Admur 340:4

[69] Levush

[70] Shut Rama:Taz

[71] So rules also Tzemach Tzedek in Mishnayos Shabbos 12:44; Igros Moshe 2:40.

However, the Avnei Neizer 210 rules stringently in this, that it is forbidden to be opened or closed. This would apply as well if there are designs on the edges of the papers.

The Mishneh Berurah 340:17 rules like Admur although says that when one has another of that same Sefer available then it is better to be stringent.

[72] Ketzos Hashulchan 144:3; Sharreiy Tziyon in Biur Halacha 25

[73] Piskeiy Teshuvos 340:8

[74] So rules Tzitz Eliezer 13:44; Mishneh Halachos 5:48; Bitzeil Hachamah 1:40

[75] Doing so does not involve a writing prohibition, as placing letters or numbers near each other is not considered writing.

[76] Tiferes Adam 33; Chelkas Yaakov 3:150

[77] Beir Moshe 6:26, based on ruling brought above that there is no prohibition to form words.

[78] Admur 340:4

[79] Ketzos Hashulchan 144 footnote 4; See Piskeiy Teshuvos 340:9 footnote 99 that this refers to designs of figures, such as people and animals, and not a mere circle or square and the like. It certainly does not include a mere splash of ink as is common in many Sefarim. See also Ashel Avraham of Butchach 340 who is very lenient in this matter, saying perhaps the stringency only applies to letters.

[80] 1^st opinion in Admur 340:4; M”A 340:6; Levush 340:4; Menorah Hatehora 340:4

[81] The reason: They prohibit opening them on Shabbos due to the erasing prohibition and as well [they forbid] to close them due to the writing prohibition. Now, although they have no intent to do this [writing or erasing, nevertheless it is forbidden as] it is an inevitable occurrence. [Admur ibid]

[82] 2^nd opinion in Admur 340:4; Taz 340:2; Shut Rama 119; Maharash Halevi 27

[83] The reason: 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. Similarly, it is permitted to open them for this reason and one is not considered like he is erasing them as their writing [remains] intact and it is possible to near them to each other easily and they are [thus] considered already now to be] as if [they were] close. [Admur ibid; Taz ibid; Nishmas Adam 37:2; See Shut Rama ibid for other reasons mentioned; See Piskeiy Teshuvos 340 footnote 97]

[84] Admur ibid; Kneses Hagedola, brought in M”A 340:6; Tzemach Tzedek in Mishnayos Shabbos 12:4; Tosefes Shabbos 340:9; Birkeiy Yosef 340:5; Mor Uketzia 340; Chayeh Adam 38:5; Levushei Mordechai 1:59; Aruch Hashulchan 340:27; Mishneh Berurah 340:17; Poskim in Kaf Hachaim 340:30 and so concludes Kaf Hachaim ibid; Igros Moshe 2:40; Minchas Yitzchak 7:15; Poskim in Piskeiy Teshuvos 340:10 footnote 98

Other opinions: Some Poskim rule like the stringent opinion, that it is forbidden for the book to be opened or closed. This would likewise apply if there are designs on the edges of the papers. [Avnei Neizer 210]

[85] Ketzos Hashulchan 144:3; Shaar Hatziyon 340:25 in name of Achronim; Sefer Hachaim; Poskim brought in Piskeiy Teshuvos 340 footnote 98]

[86] Chayeh Adam ibid; Mishneh Berurah 340:17

[87] Ketzos Hashulchan 144:3; Sharreiy Tziyon in Biur Halacha 25

[88] Piskeiy Teshuvos 140:7

[89] So is implied from Az Nidbaru 5:18, as well as that it seems no different than a book with letters at its edge.

[90] Bris Olam Mocheik 8, Az Nidbaru 5:18; Igros Moshe Yoreh Deah 2:75

[91] The reason: As in this case it is lacking the mere closeness, and opening and closing of a book.

[92] As merely bringing letters together to form a word is permitted, as brought from Poskim in Halacha 1 above.

[93] Mishneh Halachos 6:89; Beir Moshe 6:125

[94] See Admur ibid who only records the 2^nd reason in Teshuvos Harama, “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.

[95] Piskeiy Teshuvos 340:17

[96] Even according to those Poskim [Avnei Nezer] which are stringent, this only applies if the doors or curtains form a picture or letter, if however, they simply form a word then according to all it is allowed. 

[97] Admur 340:4

[98] Admur 340:10; M”A 340:6; Rambam Shabbos 11:17; Degul Merivava 340; Tehila Ledavid 340:3

[99] Admur 340:6

[100] Some Poskim rule it is forbidden to open or close them on Shabbos due to the writing and erasing prohibition. [1^st opinion in Admur 340:4; M”A 340:6; Levush 340:4; Menorah Hatehora 340:4] However other Poskim  rule it is permitted to close and open [the books].  [2^nd opinion in Admur 340:4; Taz 340:2; Shut Rama 119; Maharash Halevi 27] The reason for this lenient opinion is as follows: 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. Similarly, it is permitted to open them for this reason and one is not considered like he is erasing them as their writing [remains] intact and it is possible to near them to each other easily and they are [thus] considered already now to be] as if [they were] close. [Admur ibid; Taz ibid; Nishmas Adam 37:2; See Shut Rama ibid for other reasons mentioned; See Piskeiy Teshuvos 340 footnote 97]

[101] Ketzos Hashulchan 144:3; Shaar Hatziyon 340:25 in name of Achronim; Sefer Hachaim; Poskim brought in Piskeiy Teshuvos 340 footnote 98]

[102] Admur ibid; Kneses Hagedola, brought in M”A 340:6; Tzemach Tzedek in Mishnayos Shabbos 12:4; Tosefes Shabbos 340:9; Birkeiy Yosef 340:5; Mor Uketzia 340; Chayeh Adam 38:5; Levushei Mordechai 1:59; Aruch Hashulchan 340:27; Mishneh Berurah 340:17; Poskim in Kaf Hachaim 340:30 and so concludes Kaf Hachaim ibid; Igros Moshe 2:40; Minchas Yitzchak 7:15; Poskim in Piskeiy Teshuvos 340:10 footnote 98

Other opinions: Some Poskim rule like the stringent opinion, that it is forbidden for the book to be opened or closed. This would likewise apply if there are designs on the edges of the papers. [Avnei Neizer 210]

[103] Piskeiy Teshuvos 340:16-footnote 51 [old] 340:19 [new]

[104] Shalmeiy Yehuda 5:3 in name of Rav Elyashiv; Bris Olam Mocheik 8, Az Nidbaru 5:18; Igros Moshe Yoreh Deah 2:75 regarding the prohibition in placing torn pages together

[105] The reason: This is Rabbinically forbidden due to the writing prohibition. It is not similar to the allowance of closing a book with letters written on its pages, being that by a book, the pages are bound together and is already considered to be very close. [Az Nidbaru ibid based on 1^st reason in Teshuvas Harama ibid] Likewise, here one has intent to create a letter or picture.

[106] 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.

[107] The reason: As this is similar to closing a book with writing on its edges which is allowed, as so long as the pieces of the letter were made before Shabbos, and it is merely lacking approximation, there is no writing prohibition relevant.

[108] See Admur ibid who only records the 2^nd reason in Teshuvos Harama, “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.

[109] See Ketzos Hashulchan 144:3

[110] Piskeiy Teshuvos ibid

[111] 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.

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