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Q & A: Tying Knots On Shabbat (Part II)

Friday, January 20th, 2012

Question: My son recently stopped wearing a necktie and lace-up shoes on Shabbat. He explained that he doesn’t want to transgress the prohibition against tying knots on Shabbat. Is tying a necktie or shoelaces really forbidden?

“A Mother in Israel” (Via E-Mail)

Answer: The proximity of the mitzvah to rest and refrain from work on Shabbat to the description in Parshat Vayakhel of the construction of the Mishkan teaches us (says Rashi, citing the Mechilta) that the 39 melachot used for the Mishkan are forbidden on Shabbat. Among them is “hakosher v’hamatir – tying and untying a knot.”

The Mishnah (Shabbos 111b) states that the knots in question are those of camel drivers and sailors. Rashi explains that these are permanent knots. The Chayyei Adam (topic 26-27:1-2) states that any knot tied to last for a lengthy period is considered permanent, but some view a tightly tied knot as permanent as well (even if it is not tied to last a long time). The Mechaber (Orach Chayim 317:1) adds that knots similar to those of skilled craftsmen are also included. The Rema cites Rashi, Rabbenu Yerucham, the Rosh, and the Tur who disagree about the length of time a knot must remain tied to be considered permanent (24 hours to a week).

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The Gemara (in Shabbos 74b) tries to determine the instance of tying in the Mishkan that serves as the source for the av melachah of “kosher – tying.” (The Hebrew word for tying, “kosher,” is spelled kuf, shin, resh. The word “kosher” in regards to food is spelled chaf, shin, resh.) The Gemara first proposes that workers tied the Mishkan curtain to pegs that held it in place. The Gemara, however, rejects this suggestion because the workers never intended for their tying to be permanent since the Mishkan was constantly being assembled and disassembled as the Jews’ encampment moved from place to place.

The Gemara, therefore, offers an alternative source for the melachah of tying. When artisans wove the Mishkan’s curtains, strings would tear necessitating that the two broken ends be tied together. The problem with this explanation is that we’re left with not knowing what the source for the melachah of untying is. The Gemara subsequently explains that if the weavers noticed two knots adjacent to each other, they would untie one and tie the other (Rashi s.v. “ve’katar chad” explains that they would leave the other tied as it was).

The Gemara rejects this explanation, though, as unseemly. (Rashi explains that there would be a visible hole remaining in that process as the threads used were thick; thus, a different process that involved longer strings must have been used so that knots did not occur close to one other.)

The Gemara ultimately concludes that Jews performed the melachah of tying and untying for the Mishkan in capturing the chilazon, the creature necessary for the techelet royal purple dye. Tying and untying was necessary to produce, use, and enlarge the ropes and nets that trappers used. (The Jerusalem Talmud [Shabbos 7:2], however, states that the source for the melachah of kosher lies in the process of weaving the curtains for the Mishkan.)

The Mishnah (Shabbos 111b) states that the forbidden tying and untying applies to knots of camel drivers and sailors since they exemplify the property of permanence found in the knots of the Mishkan. (The Mishnah does not mean that Jews actually tied camel drivers’ and sailors’ knots for the Mishkan.)

Do we know what sailors’ and camel drivers’ knots looked like? The answer is: not exactly. We do know that camel drivers’ knots included piercing a hole in a camel’s nose (similar to the piercings in ancient times for human nose rings). A short rope would be run through the camel’s nose piercing, which would form a sort of ring when knotted. To this, the camel drivers’ reins would be attached to enable leading or driving the animal. Similarly, the sailors’ knot involved attaching a rope through a hole in the bow of the boat, to which another rope or chain would be used for either mooring or anchoring the boat in place.

According to the Taz (Orach Chayim 317:1) explaining the Rambam and Rif, the knot must be firm and sturdy (tight) as well as long lasting. Tying such a knot on Shabbat is biblically prohibited. If the knot, however, is either not long lasting or not sturdy, then tying it is only rabbinically prohibited.

The Taz explains, though, that Rashi and the Rosh maintain that it matters not whether the knot is sturdy or not, but rather what the person’s intent was – i.e., did he expect the knot to remain tied indefinitely so that he need not retie it? If he did, then it is biblically forbidden to untie it on Shabbat. However, if he intended to untie it on the very same day that he tied it, he may untie it without incurring any violation, biblical nor rabbinical.

Q & A: Tying Knots On Shabbat (Part I)

Wednesday, January 11th, 2012

Question: My son recently stopped wearing a necktie and lace-up shoes on Shabbat. He explained that he doesn’t want to transgress the prohibition against tying knots on Shabbat. Is tying a necktie or shoelaces really forbidden?

“A Mother in Israel” (Via E-Mail)

Answer: The Chayyei Adam (topic 26-27:1-2) states, “One who ties or unties a permanent knot [on Shabbat] that meets the criteria of a craftsman – such as knots used by camel drivers, sailors, shoemakers in the course of crafting shoes and sandals, and similar knots – is liable according to all views. There are those who say that any knot tied to last for a lengthy period is considered a permanent knot…. A knot that is tied to be untied every day is not considered a knot and one is allowed to both tie it and then untie it. However, in deference to those who view any knot that is squeezed tight as permanent, one should avoid untying [such a] knot unless it is a situation of great discomfort….”

The Chayyei Adam unusually classifies this halacha as one topic but gives it a twin numeric – “26-27” – since in many instances we are talking about a person actually committing two forbidden acts: tying and untying.

The source of this halacha is the mishnah in Perek Klal Gadol (Shabbos 73a). It lists the 39 primary labors prohibited on Shabbat. These were acts that were generally performed in constructing the Mishkan. The only exception is baking, which Rashi (s.v. “ha’ofeh”) notes was not performing in building the Mishkan.

The biblical source for prohibiting these melachot is derived from the beginning of Parshat Vayakhel, which details the construction of the Mishkan. Preceding the description of the construction is the following verse (Exodus 35:2): “Sheshet yamim te’aseh melacha u’vayom ha’shevi’i yiyeh lachem kodesh Shabbat shabbaton la’Shem kol ha’oseh bo melacha yumat – On six days, work may be done, but the seventh day shall be holy for you, a day of complete rest for Hashem; whoever does work on it shall be put to death.” Rashi cites the Mechilta which explains that this passage precedes the construction of the Mishkan to serve as a warning that the melachot necessary to build the Mishkan do not override Shabbat.

Listed among the 39 prohibited labors is tying and untying a knot. The mishnah at the beginning of Perek V’elu K’sharim (infra 111b) states: “And these are the knots for which one is liable [for violating the Sabbath]: the knot of the camel drivers and that of the sailors. And just as one is liable for having tied them, he is also liable for untying them…” Rashi (ad loc. “v’elu k’sharim”) explains: “These, where the knot is permanent (kesher shel kayama) – they are never undone – are considered avot melachot (principle labors prohibited on Shabbat), similar to the tying of the curtains’ threads [in the Mishkan] that were torn.”

The Mechaber (Orach Chayyim 317:1) adds: “…albeit that it is ‘ma’aseh uman’ (labor of a skilled craftsman). Then he is liable [and must bring a karban chatat]. Examples: the camel driver’s knot or that of the sailors and the knots on shoes or sandals that the shoemaker ties in the course of their manufacture and all that are like these. However, if one ties a permanent knot, but it is not of a skilled craftsmen, he is not liable [biblically, but is rabbinically prohibited from doing so].”

The Rema (ad loc.) notes: “There are those (Rashi, Rosh, Rabbenu Yerucham, and Tur) who disagree and opine that for any permanent knot, even if it is not of a skilled craftsman, one is liable. There are others who [go further and] opine that any knot that is not meant to be untied on that day [i.e. it will remain tied for a 24 hour period] is considered permanent. And there are others who are lenient and consider any knot that remains tied for less than seven days as not being permanent.”

The Mechaber (infra) also notes that “a knot that is not permanent and not of a skilled craftsman can be tied ab initio.” Rema adds: “This applies as well to untying it.”

Rabbi Moshe Sofer (Kaf HaChayyim, Orach Chayyim, ad loc. sk 2) makes the following observation: “It would seem to me that the Mechaber’s [distinction between tying violations that make one liable to a karban chatat and those that do not and are only rabbinically forbidden] is of no consequence today as we have no sin offerings. However, I do see a consequential difference and that is in regards to those whose testimony is invalidated. If one intentionally transgressed a violation that requires him to bring a korban chatat, he is considered an invalid witness whose testimony may not be accepted. Also, if one betroths a woman in his presence [depending on him as a witness] there is no need for a get [if the couple should wish to divorce]. However, if his transgression is only rabbinically prohibited, then in the same circumstance, they will need a get to divorce, because he is deemed a valid witness…”

Printed from: http://www.jewishpress.com/judaism/ask-the-rabbi/q-a-tying-knots-on-shabbat-part-i/2012/01/11/

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