Is It Permitted on Shabbat to Assemble a Puzzle or Play a Game That Involves Joining Letters?

The Prohibition of Writing on Shabbat — Part 3

Is it permitted on Shabbat to assemble a puzzle or play a game that involves joining letters?

Topics of the article

Is it permitted to play with a puzzle on Shabbat? May children be allowed to play with a puzzle on Shabbat? Is it permitted to play with magnetic letters on Shabbat? And what is the law regarding allowing children to play with such a game? If a letter fell off a dedication on the parochet, may it be put back? Is it permitted on Shabbat to play the game “Building Words” [ SCRIPT ]? And what is the law regarding allowing children to play this game? Is it permitted to print “Mazal Tov” letters before Shabbat and hang them on Shabbat? Is it permitted on Shabbat to arrange chocolate letters on a bar mitzvah cake, with the name of the boy or the words “Mazal Tov” and the like? If a person arranges letters in a stamp or in print, is this prohibited by Torah law or rabbinically? In a case where the poskim disagree, may one allow a minor to do the act? Is it permitted to close a siddur in which one page is torn, so that by closing it the page joins together?

Joining existing letters

In earlier times it was common to make letters out of silver and attach them to the parochet and remove them, according to the inscription one wished to place on the parochet. The Mishnah Berurah writes that it is forbidden (siman 340, s.k. 22, rule 8) to attach these letters to the parochet, because it is similar to writing. [That is, it is a rabbinic prohibition because it resembles writing.]

Similarly, the Mishnah Berurah (siman 340, s.k. 17) writes regarding a book that has writing on the edges of its pages — that is, when the book is closed, one can read a certain inscription from the outside, on the side of the pages, while, of course, when the book is open, that writing cannot be read. The question arises whether it is permitted to open and close such a book on Shabbat, or perhaps opening it involves the prohibition of erasing, since he is erasing the writing, and closing it involves the prohibition of writing. The Mishnah Berurah writes that the Rema and many later authorities were lenient, since it is permanently made for this purpose; this is not considered writing and erasing, just as a door that opens and closes is not subject to the prohibition of building and demolishing, because it is intended for that. He concludes that the custom is to be lenient; nevertheless, where one has another book without writing on the edges of its pages, it is proper to be stringent and refrain from using this book.

Playing with a puzzle on Shabbat

Question: Should children be prevented from playing with a puzzle on Shabbat?

Answer: Children up to bar mitzvah age need not be prevented, since the poskim disagree as to whether there is a prohibition in playing with a puzzle, and regarding a prohibition over which the poskim disagree, it is permitted to give it to a minor up to bar mitzvah age. But those older than bar mitzvah age should not play with it. (Azmera LiShmecha, issue 55).

Playing with magnetic letters on Shabbat

Question: Plastic letters with magnets attached to them that stick to a board — is it permitted to play with them on Shabbat by bringing letters close to one another?

Answer: One should refrain from playing with them. However, children up to bar mitzvah age may play with them, as stated regarding puzzles. (Azmera LiShmecha, issue 55).

Playing the game “Building Words”

Question: Is it permitted to play on Shabbat a game called “Building Words”? The nature of the game is that there is a large board, and each player has pieces of cardboard or plastic on which a particular letter is written; each player, in turn, places letters on the board and tries to form as many words as possible. The question is whether it is permitted to play this game on Shabbat.

Answer: One should refrain from playing it. However, children up to bar mitzvah age may play with it, as stated regarding puzzles.

Sources

In order to explain the above halachah, two different laws must be clarified: is there a prohibition to join letters to one another? And when there is a dispute among the poskim, how should an adult over bar mitzvah age act, and how should a child before bar mitzvah age act?

Bringing letters close together

The great later authorities disagree regarding one who brings letters, or halves of letters, close to one another — whether this falls under the melachah of writing or not. A practical ramification concerns opening a book with letters written on the edges of its pages: although by opening and closing it one brings the letters close together and moves them apart, the Rema (Responsa Rema, siman 119) permits it.

He proves his position from two sources:

1. It is explained in the Gemara (Shabbat 104b) that one who writes on two tablets of a notebook that can be joined together and read together is liable. If there were liability for bringing them close to each other, the Gemara should have stated the law in that form — that one joins them together even without writing.

2. He further brought proof from what is explained in the Gemara (ibid.): one who writes two letters, one in Tzippori and one in Tiberias, and it is possible to bring them close together without an action that requires cutting away something separating them, is liable. This shows that writing the letters in a manner in which they can be brought close to one another is already considered a complete act of writing, and bringing them close is not considered writing. So too wrote the Taz (Orach Chaim, siman 340, s.k. 2), and so too wrote Rabbi Shlomo HaLevi (siman 57).

However, the opinion of the Levush (Orach Chaim, siman 340, se’if 4) is that it is forbidden, and he added that he is close to saying that one would be liable to bring a chatat offering. In Eliyah Rabbah there, he cites the words of the Rema and the Shiurei Knesset HaGedolah, who permitted this. In Magen Avraham (there, s.k. 6), he cites the words of the Rema and the opinion of the Levush and concludes to be stringent. In the Mishnah Berurah (there, s.k. 17), he writes that if one has another book, it is proper to be stringent in this matter.

The reason the Rema and the Taz permitted is that bringing the letters close is not considered an act of writing. The Ma’amar Mordechai (siman 340, se’if 3) writes that this permission applies only when separating and bringing complete letters close to one another; but when separating and bringing together halves of letters that do not have a complete form, the act has the significance of a melachah and is forbidden as writing. So too ruled the Avnei Nezer (siman 210, ot 3).

However, the Perishah (Orach Chaim, siman 340, s.k. 1) wrote an additional reason for permission: this is similar to a door that opens and closes, which is not subject to building and demolishing. According to this, bringing halves of letters together is also permitted. So too is cited by the Eliyah Rabbah (Orach Chaim, siman 340, s.k. 7). The Ma’amar Mordechai cites the words of the Chavot Yair (siman 16), who also wrote to permit based on this reasoning. The Ma’amar Mordechai writes, however, that building and demolishing cannot be compared to writing and erasing. So too ruled the Chazon Ish (Orach Chaim, siman 61, s.k. 1).

As practical halachah regarding a book with letters written on the edges of its pages, the Shulchan Aruch HaRav (Orach Chaim, siman 340, se’if 4) permitted it in all cases. So too wrote the Chida (Birkei Yosef, Orach Chaim, siman 340, s.k. 5; and in Shiurei Berachah, s.k. 1), permitting it, and he brought this from the Rema MiPano in Alfasi Zuta. This is also the opinion of the Tosefet Shabbat (siman 340, s.k. 9). In Chayei Adam (klal 38, se’if 5) he wrote to be lenient when one has no other book, and the Mishnah Berurah copied this. But the Chazon Ish (ibid.) wrote that it is proper to be stringent, and the Kalkalat Shabbat (melachah of erasing) likewise wrote that if possible one should be stringent and refrain from opening and closing it; his words are brought in Sha’ar HaTziyun (siman 340, s.k. 25).

Summary

What emerges is that there are two reasons to permit: 1. Bringing the letters close is not considered writing. 2. Since this is the regular and constant way the item is used, it is not considered writing and erasing. Most poskim permitted on the basis of the first reason, but the Levush wrote that it is close to being a liability for a chatat offering. The poskim disagree regarding the second reason: the Mishnah Berurah cited it but wrote that it is good to be stringent if one has another book, whereas the Chazon Ish rejected the second reason.

However, there is a difference between the reasons in a case where the letters are not complete and bringing them close also joins the letters: there is only the second reason, but not the first. (Azmera LiShmecha, issue 55).

Using a puzzle

According to the above, playing with a puzzle when there is writing on the puzzle joins parts of letters, and in this case it is permitted only according to those who permit because of the second reason. In addition, if the puzzle is stable after being assembled, or if it is placed in a frame, the writing has permanence, which is more severe than the edges of pages that are constantly opened and closed. Therefore, one should refrain from playing with a puzzle on Shabbat. (Azmera LiShmecha, issue 55).

Using magnetic letters on Shabbat

With respect to magnetic letters and the game “Building Words,” since the letters are complete, both reasons to permit apply: first, because according to the Rema, the Taz, and Rabbi Shlomo HaLevi, there is no prohibition of writing in this; only according to the Levush is it forbidden as writing. Second, even according to the Levush that there is writing here, there is the second reason by which some poskim permitted it. Regarding the game “Building Words,” one may add that the letters are usually not stable on the board, and it is not writing that can endure.

In practice, regarding the first reason, the Magen Avraham ruled stringently, and the Mishnah Berurah wrote that whenever one has another option, one should refrain from bringing the letters close to one another. For this reason, initially it is proper to refrain from bringing the plastic letters close together or from playing “Building Words” on Shabbat. (Azmera LiShmecha, issue 55).

Inserting letters into a garment

However, this must be discussed in light of what the Magen Avraham wrote (siman 340, s.k. 10), based on what is explained in the Gemara (Gittin 20a), that if one inserts silver letters onto a garment, it is called writing. The Magen Avraham wrote to derive from this that if one did so on Shabbat, one is liable for writing, and therefore he ruled to forbid attaching silver letters to a parochet on Shabbat. Seemingly, the reason for the prohibition in this case, although he is only bringing the letters close to one another, is as the Magen Avraham wrote (there, s.k. 6) in explaining the reason of the Rema, who permitted opening a book with letters written on the edges of its pages: because it is made to be opened and closed, and the writing is not made to endure. For this reason, he maintained that whenever the writing is made to endure, even if he is only bringing the letters close, it is forbidden as writing.

According to this, one must also consider attaching letters by means of a magnet: since the writing has permanence through the magnetic attachment, perhaps its law is like that of silver letters on the parochet, even though it is made to be attached and detached. The Mishnah Berurah (there, s.k. 22) copied the words of the Magen Avraham that attaching silver letters to a parochet is forbidden on Shabbat as a form of writing. In Sha’ar HaTziyun he noted the words of Shulchan Atzei Shittim (Writing, se’if 13), who forbade it as writing.

The Mishnah Berurah further brought there the words of the Chayei Adam (klal 37). In the Chayei Adam there (se’if 6), he copied the words of the Magen Avraham and wrote: “It seems to me that one should attach them with a needle through only two holes, for then it is not a connection, since it will not endure, as it will fall; and this too should be done with the left hand, since one who writes with the left hand is exempt, for writing is not normally done with the left hand.” In Nishmat Adam (ot 2), he explained that since the Rema’s opinion is that bringing letters close together does not constitute writing, here too, when one brings the letters close, there is no prohibition of writing. He brought there that the Magen Avraham understood the reason of the Rema to be that it is made to be opened and closed, and the Chayei Adam wrote that this is not the primary reason; rather, the primary reason is that bringing close is not considered writing. Nevertheless, he wrote that even according to the Magen Avraham — that when one brings the letters close and attaches them to the parochet it is considered writing, since it is not made to be closed and opened — all this is specifically when the attachment is made to endure. But with an attachment that is not made to endure, attaching through two holes, which even with regard to sewing is not considered sewing, the bringing close is not considered writing, and it is permitted to bring the letters close in this manner.

He further added that one should do so with the left hand, since one who writes with the left hand is exempt. For this reason, one may consider that attaching letters by magnet, although it is made to attach and separate, since the attachment itself is an enduring attachment and does not fall off by itself, is like attaching letters to the parochet, which the Magen Avraham prohibited. Therefore, playing with them should be forbidden.

However, one may reject this by saying that in this game, which is made to be attached and dismantled, it is like a door made to open and close, as the Perishah and Eliyah Rabbah wrote in explaining the reason for permitting bringing letters close together. Furthermore, one can cite the implication of the Rema’s responsum, as well as what the Taz wrote, that bringing letters close is not considered a melachah in any case.

What emerges is that playing with magnetic letters, especially if the magnet is strong and does not fall off by itself, is more severe than a siddur. However, even if the magnet is weak and often falls off by itself, and likewise in the game “Building Words,” which is intended for immediate dismantling, and usually the board is weak and there is no true attachment to the board, nevertheless there is a dispute among the poskim. Even with regard to a siddur, where there are two reasons to permit — both that some say bringing letters close together is not writing, and that it is always made for this purpose, and something intended for arrangement and dismantling is not considered writing and erasing — the Mishnah Berurah wrote that if one has another siddur, one should not open this one. Therefore, it is proper that adults not play this game. (Azmera LiShmecha, issue 55).

Giving a minor something prohibited according to a dispute among the poskim

The question arises: what is the law regarding small children? May one permit them to play with a puzzle, magnetic letters, “Building Words,” or any other game in which parts are brought close together and words are formed?

Answer: The Beit Yosef (Orach Chaim, siman 269), regarding the custom of making Kiddush in the synagogue without eating there, cited that the poskim disagree whether it is permitted to drink from the Kiddush wine, since it is not in the place of a meal. Therefore the Beit Yosef wrote that one gives a minor to drink, because since some hold that even adults may be given it, although adults practice prohibition in accordance with those who forbid it, it is not considered a prohibition such that it would be forbidden to give it to minors to drink, and there is no obligation to separate them from it. So ruled the Shulchan Aruch (Orach Chaim, siman 269, se’if 1). The Magen Avraham (s.k. 1) wrote that it is given to drink to a minor who has reached the age of education, for if they gave it to a minor who had not reached the age of education, the blessing recited over the wine would be in vain.

From here the later authorities learned that regarding a matter over which there is a dispute among the poskim, even though we rule stringently, it is permitted to actively give it to a minor, and there is no obligation of education in this matter, as stated. For this reason, children up to bar mitzvah age may play with a puzzle on Shabbat.

As was explained regarding playing with a puzzle on Shabbat, minors, even if they have reached the age of education, need not be prevented from doing so, since the poskim disagree regarding this prohibition, especially since, as stated, most poskim are lenient in this, and the Mishnah Berurah was stringent only when one has another book. (Azmera LiShmecha, issue 55).

Closing a torn siddur on Shabbat when letters will thereby join together

Question: Is it permitted to close a siddur in which one of the pages is torn, and by closing it the letters will join together?

Answer: It is permitted.

Source of the law: Mishnah Berurah (siman 340, s.k. 17). Especially in this case, which generally is not a psik reisha — that is, not always when the book is closed do the two parts of the page join in the precise place. And even if it is a psik reisha, meaning the two parts of the page will certainly join together, nevertheless it is not beneficial to him, meaning he derives no benefit from it, since there is no possibility of reading the joined page while the book is closed; and when the book is opened, the letters will move apart from one another. In addition, there is room to discuss whether perhaps there is no prohibition at all in this case, since it is writing that cannot be read at all. (Azmera LiShmecha, issue 55).

Shulchan Aruch and Rema (Orach Chaim, siman 340, se’ifim 3–4–5); Azmera LiShmecha (issues 55; 159).