Using WhatsApp on Chol HaMoed: Digital Communication vs. Traditional Writing

Hi Rabbi, since I communicate totally on WhatsApp may I do so on chol hamoed, or would it be considered as writing? Since we could argue that digital communication, such as typing messages on WhatsApp, does not produce a physical mark or consume materials like ink and paper so would it be permitted?

Thank you for your question.

First as an introduction to the melacha of writing on chol hamoed, it is written in the Shulchan Aruch that there are two types of writing. The official writing of the Sefer Torah is considered a ma'aseh uman (a professional writing) and is, therefore forbidden. The Rema adds that writing like ours may not be considered ma'aseh uman, and one may be lenient. However, the Rema in seif 5 writes that the custom is to be stringent and not to write even in our type of handwriting.

Therefore, your question is very intriguing, especially when considering how it has evolved with technological advancements. The original debate surrounding this halacha emerged with the invention of stamps. Historically, people used stereotype printing methods, which involved creating a stamp on an iron plate with the intended print. They would then use this iron plate to stamp the paper. For printing on the reverse side of the page, a new iron plate would be prepared. This prompted discussions among the poskim about whether such a process could be classified as writing. Since one is not actively writing in the conventional sense but merely stamping the paper, the question was whether it is the act of writing that is prohibited on Chol Hamoed. If so, this method would be permitted. However, if it is the end result of writing that matters, then it would be forbidden since it produces the same end result as writing.

These two ways of thinking seems to be the underlying argument between the Eshel Avraham and the Elyah Rabba.

אשל אברהם (בוטשאטש) סימן תקמה

. נראה שחותם הנהוג לעשות במה שקוראים טריפוואקס, הוא דבר המתקיים ויש בזה משום מלאכה גמורה בשבת קודש, ויש בזה משום מלאכת כתיבה ממש, …. . ומכל מקום לגבי חול המועד פשוט דהוי ליה מלאכת הדיוט, וכמו שהותר כתיבה תמה בדבר האבד בחול המועד, כן הותר לעשות חותם כנ"ל. ובפרט שכיון שכל הדיוט יכול לעשות החותם ממש כמו שעושהו האומן ביותר, קיל טובא מכתיבה תמה שיש בה מעשה אומן ,

Eshel Avraham (Butshatsh) Siman 145:

It appears that the commonly used seal in what is called…. is a durable writing, and is considered as doing a melacha on the holy Shabbat….However, regarding Chol HaMoed, it is clear that it is considered a simple labor, and just as writing temporary matters is permitted on Chol HaMoed, so too is making a seal as mentioned above. Particularly since any layperson can make the seal exactly as a craftsman would, it is far more lenient than complete writing, which involves craftsmanship.

אליה רבה סימן תס

ורוקח בסי' ר"פ מה שנדחקו בדפוס אינה כתיבה, דוקא לגבי גט אבל ביום טוב אסור לסמן בו, ה"נ הוי ככותב או מצייר ע"כ. ובספר אמרכל סיים ואפילו בחול המועד.

Eliyah Rabah, Siman 60:

The Rokeach in Siman 280 states that what is pressed in printing is not considered writing, with regard to writing a Get (divorce document), but it is forbidden to mark with it on Yom Tov, as this would be considered like writing or drawing. This applies even during Chol HaMoed.

We see that the Eshel Avraham understands that the main reason why the melacha of writing is forbidden is due to the actual writing involved, and since pressing a stamp is not considered a craftsman's work, it would be more lenient. Whereas, the Eliyah Rabah holds that it is forbidden since the end result is the same as actual writing.

Therefore, HaGaon HaRav Amrom Fried, shlita, writes that le'halacha, one should only write emails on his computer or messages on WhatsApp if they are necessary for the holiday, since then it is considered le'tsorech ha'chag and would be permitted.

Similarly, printing documents may only be done if it is for the needs of Yom Tov. For example, a Gabbai of a synagogue may type out and print the times of the Yom Tov davening on Chol HaMoed.

Having said that, one may write on a cake, such as on a birthday cake, since it is not writing that lasts. Young children up to the age of bar mitzvah may paint, draw, or stick stickers on Chol HaMoed.

Likewise, women may dye their hair, apply nail polish, and groom their eyebrows on Chol HaMoed.

Wishing you a Chag Kasher Ve’Sameach.