Shnayim Mikra V'Echad Targum and Koshair: Difference between pages

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==Who is obligated?==
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# All men have an obligation to read the parsha that the Tzibbur is currently reading (Parsha HaShavua) twice with the targum once. This mitzvah is called [[Shenayim Mikrah]] VeEchad Targum. <ref> Rav Huna Bar Yehuda in Gemara [[Brachot]] 8a says that a person should read the Parsha twice and Targum once. This is codified by the Rambam ([[Shabbat]] 13:25), Tur, Shulchan Aruch 285:1, and Kitzur Shulchan Aruch 72:11. Mechilta Parshat Bo quoted by Bet Yosef 285:5 records that Rabbi Yehuda HaNasi commanded his sons to fulfill this obligation before [[Shabbat]] lunch. Aruch Hashulchan 285:2 writes that this obligation is an institution since the times of Moshe Rabbeinu. Sh”t Maharsham (1:213 "ulam" writes that this has become a real obligation. Baal Haturim Shemot 1:1, Levush 285:1, Pri Megadim MZ 285:1 bring a hint to this obligation from the first pasuk in sefer shemot from the first letter of each word in the pasuk. see there for the small variations in the hint. </ref>
[[Image:Knots.jpg|200px|right]]
# Even someone who will hear the Torah reading in Shul must read [[Shenayim Mikra]]. <Ref> The Hagahot Maimoniot ([[Tefillah]] 3:24) quotes the Raavan who says that [[Shenayim Mikra]] is only an obligation for those who live in villages that don’t have Torah reading on [[Shabbat]], however, the Hagahot Maimon argues on the Raavan. The Rambam 13:25, Tur, and S”A 285:1 write explicitly that there’s an obligation of [[Shenayim Mikra]] even for someone who heard Torah reading in shul. </ref>
On [[Shabbat]], there are certain types of knots that one may tie or untie and some that one may not tie or untie. See below for details and practical applications.
# Even someone who is learned and wants to learn Talmud is obligated to read Shnayim Mikrah. <Ref> Teshuvot HaGeonim 7 in name of Rabbenu Matatya says that even a talmid chacham must complete Shenyaim Mikra VeEchad Targum. Sh”t Rashba 1:206 agrees. This is brought as Halacha in Chazon Ovadya ([[Shabbat]] 1 pg 300), Sh”t Igrot Moshe 5:17, Shulchan Lechem HaPanim (Siman 285), and Shemirat [[Shabbat]] KeHilchata 42:57. Kuntres Hilchot Shnayim Mikra VeChad Targum (Rabbi Sender, pg 10) writes that he saw Rav Elyashiv reading Shnayim Mikra even though he never wastes any time from [[learning Torah]]. Bikkurei Chaim (pg 39) writes that those who think that it’s [[Bitul Torah]] since they are capable of learning more in-depth should know that by spending more time on Shnayim Mikra they will be rewarded with long life ([[Brachot]] 8a). </ref>
== The Basics of Koshair ==
# Even someone who doesn’t understand Targum very well should still read Shnayim Mikra VeChad Targum.<Ref> Sh”t Yechave Daat 2:37, Yalkut Yosef (vol 1, pg 358), Kuntres Hilchot Shnayim Mikra VeChad Targum (Rabbi Sender, pg 12) quoting Rav Elyashiv, Shemirat [[Shabbat]] Kehilchata (chap 42, note 215)</ref>
'''Where was it in the Mishkan?''' The gemara<ref>Shabbat 74b</ref> explains that Koshair was performed in the construction of the Mishkan by the trappers of ''chilazon'' who would tie knots in their nets in order to adjust their nets.
# Women are exempt from Shnayim Mikrah. <Ref> Sh”t Mishna Halachot 6:60 writes that women are exempt from Shnayim Mikrah because many hold Shnayim Mikrah is included in the mitzvah of [[learning Torah]] from which woman are generally exempt. Shemirat [[Shabbat]] KeHilchata 42:60 and Yalkut Yosef ([[Shabbat]] vol 1 pg 361) agree. See Mishna Brurah 282:12 who writes that even though woman aren't obligated in Talmud Torah they should listen to the [[Kriyat HaTorah]] but the minhag isn't be strict about this. Regarding women listening to kriyat hatorah see Aruch Hashulchan 282:11.</ref> A woman who wants to read Shnayim Mikrah may do so. <ref>Chazon Ovadyah ([[Shabbat]] vol 1, pg 328) </ref>
# A parent should teach his son to read [[Shnayim mikra]]. <ref> Sh”t [[Shevet Halevi]] 8:46, Sh”t Teshuvot V’Hanhagot 1:661, Halichot Shlomo [[Tefilla]] 12:36 </ref>
# A sick, blind, or illiterate man is exempt but it’s preferable to hear it read from another person.<Ref> Sh”t Radvaz 3:425, Kaf HaChaim 285:9-10, Sh”t Mahari Shtif 18</ref>
# A mourner within the first 7 days can read it but not with Rashi.<Ref> Sh”t Habit HaYehudi 3:36(15), SH”t Orchot Yosher Y”D 1:28.</ref>
# A teacher who teaches children the parsha and goes over the pesukim a few times he only needs to read targum to fulfill his obligation.<Ref> S”A 285:6, Mishna Brurah 285:16, Kaf Hachaim 285:32 adds that according Kabbalah it’s better to read it again all together without a break</ref>


==What pesukim and what Targum?==
'''Definition''': There is an important machlokes Rishonim as to the definition of a knot that would warrant a chiyuv min hatorah. According to Rashi<ref> Shabbos 112a s.v. b’dirabanan</ref> and Rosh<ref> Shabbos 15:1</ref>, as long as the knot is intended to stay tied forever or for a long time, one is chayav min hatorah for tying it. According to Rambam<ref> Shabbos 10:1</ref> and Rif<ref name="ftn152"> Shabbos 41b</ref>, not only must one intend to keep it tied for a long time to be chayav min hatorah, it must also be defined as a ''kesher uman'' - professional knot, such as a sailor’s or camel-driver’s knot.
# The Targum Unkelos we have printed in regular Chumashim, which includes a Targum of every pasuk, can be used even for pesukim that are just names or places.<Ref>The Gemara [[Berachot]] 8a says that one should also read the pesukim of just names  such as “Atarot VeDevon”. Rashi explains that the pasuk chosen by the gemara has a targum but isn’t so well know, the targum Yerushalmi. On these pesukim one should still read it twice with targum rather than reading it three times without targum. So writes the Talmedei Rabbenu Yonah, Ravyah ([[Brachot]] 22), Mordechai ([[Brachot]] 1:17), Tashbetz 184, Orchot Chaim pg 64b:3, Kol Bo 37, and Leket Yosher pg 55. Since nowadays our Targum is the Mechlalta UMalbusta which is a derivative of Targum Yerushalmi one should read the Targum for the third time. so holds the Badei Shulchan 10b:1, Rabbenu BeChay (end of Matot), and Elfasi Zuta ([[Brachot]] 8b).</ref>
# Rashi’s commentary also counts as Targum. A Yaare Shamayim should read also Targum Unkelos and Rashi <Ref> S”A 85:2, Mishna Brurah 285:6 says reading Unkelos is important since it was the targum of Torah given at har Sinai, and Rashi is also important since he includes the comments of Chazal. Sh”T Kinyan Torah 6:146 in name of Meharash that someone who learns Rashi on the Parsha every week is deserving of a portion of Olam Haba in Rashi’s Yeshiva. See Sh”t Shelmat Chaim 171. See also Michtavei Chafetz Chayim #18, where he says that nowadays we don't fulfill the mitzva with reading the targum and one must read rashi instead. </ref>
# The pasuk Shema Yisrael can be said twice and then it’s Targum.<Ref> Maamar Mordechai 61:5 says since it’s recognizable that one is repeating every pasuk it’s not like he is acknowledging two deities (the issue with saying Shema twice usually see S”A 61:9). This is also the opinion of Sh”t Yam hagadol 3, Badei Shulchan 72:10, Sh”t Avnei Tzedek O”C 9, Divrei Menachem 61:2</ref>
# One doesn’t need to do it on the [[Yom Tov]] reading, [[Rosh Chodesh]], or the four parshiot or any reading that’s not in the weekly parsha.<Ref> S”A 285:7, Mishna Brurah 285:18 and Kaf Hachaim 285: 35 explain that it’s because one is already completing the Torah by doing the weekly parsha. Kaf Hachaim 285:35, Sh”t Igrot Moshe O”C 3:40 extend this any time that’s not the regular weekly parsha.  </ref>
# One should read the Haftorah of the weekly parsha even if the Haftorah read in shul is a special one for [[Rosh Chodesh]] or Zachor.<Ref>Kitzur Shulchan Aruch 72:11 writes that the minhag is to read the haftorah as well as the parsha. The Chida in Moreh Etzbah 4:131-2 writes that one should read the weekly Haftorah even if a special one is being read in shul. Kaf Hachaim 285:36 and Ben Ish Chai Lech Lecha 11 agree.</ref>
# Some poskim say that one could be yotze the targum with an English translation of Rashi's commentary. <ref> The Taz 285:2 quoted by Mishna berurah 285:5 says that if you do not understand targum unkelos or Rashi you can read the tzena u'rena in german. Based on this Rav Moshe Feinstein quoted in Yagel Yaakov page 208 as well as Rav Moshe Shternbuch in his Teshuvot Vihanhagot 1:261: "vhiskamti" allow using an English translation of rashi if that is the best way for one to study and understand the parasha. </ref>


==How should one read it?==
'''Permanence''':There are different opinions as to what constitutes a ‘long time.’ The Kol Bo<ref> Cited in Rama 317:1</ref> says that a knot that is tied for more than one day is called somewhat permanent, and it is rabbinically forbidden to tie. The Tur and Mordechai<ref> As cited in Rema 317:1. Tur in 317 says that a knot is only permanent enough to be chayav chatas if it is able to be kept forever, but a knot meant to last seven days is patur aval assur.</ref> say that a knot that is tied for more than seven days is permanent. Rabbeinu Yerucham<ref> Cited in Beit Yosef 317:1</ref> says that only a knot that is tied for half a year or a year is considered permanent.
# There are three practices as how to read [[Shenayim Mikra]]: 1. Read each pasuk twice followed by it’s Targum <ref> The Arizal (Shaare Kavanot 62a) would read Shnayim Mikra pasuk by pasuk. The Sefer Itim (pg 244), Magan Avraham 285:1, Maharam MeRutenberg (Pesakim VeMinhagim, Mehura HaRav Kahana pg 217), Or Ha[[Shabbat]] (8:41 in name of the Bal Shem Tov), and Chida in Machzik Bracha 285:10 all hold that Shnayim Mikra should be done pasuk by pasuk. Sh”t Shevet HaLevi 7:33 writes that such was the minhag of the Chafetz Chaim. </ref> 1b. Read the entire parsha and then read each pasuk with it’s Targum, 1c. Read each pasuk with it’s Targum and then the entire parsha once. <ref> The Birur Halacha (Beginning of 285) writes that reading the entire parsha once and then each pasuk followed by it’s Targum, or reading the each pasuk once followed by it’s Targum and then the entire parsha once are both valid options that are halachically the same as the Arizal’s method because the entire issue is reading the Targum close to the pasuk. This is brought by Bikkurei Chaim 3:1. </ref> 2. Read each paragraph, petucha (a line break before the next paragraph) or setuma (a short break before the next paragraph) twice and then it’s Targum <ref> Kitzur S”A 72:11 writes that one should read each paragraph twice whether it’s patucha or setuma and then the Targum. The Shelah brings the different opinions and writes that he prefers reading one paragraph at a time and then doing the Targum on that. So was the practice of the Gra (HaMaaseh Rav 60) quoted in Mishna Brurah 285:8. Rav Yaakov Kamenetsky in Emes Liyaakov 285:1 suggests something similar that one should read a paragraph just mikra once, and then a second time with the targum. </ref> 3. Read the entire parsha twice and then the Targum. <Ref> Aruch HaShulchan 285:7 according to the simple understanding of “completing the parsha twice with Targum” and supports it from Rashi and Or Zaruah. Torat [[Shabbat]] 285 writes that such was the minhag of Mahara MeBalaza. Orchot Rabbenu (pg 123) writes in name of the Steipler that there’s no difference between methods 2 and 3. Mishmeret Shalom 24:33 writes that his father and grandfather had the practice to read the [[Shenayim Mikra]] from the Torah and since it was difficult to interrupt between each pasuk to read Targum (and then have to find the place again), they read the entire Parsha twice and then Targum. </ref>
# Some have the practice to read a little bit every day and complete it day [[Shabbat]]. <Ref> Talmedei Rabbenu Yonah 4b s.v. LeOlam writes that some had the practice to read a little every day and complete it by [[Shabbat]]. This is brought as Halacha by the Aruch HaShulchan 285:1 </ref>
# One is allowed to read Shnayim Mikrah while seated. <Ref> Pri Megadim (M”Z 690:1, Bikkurei Chaim 3:11 </ref>
# Some say that it’s Lechatchila to go like the first practice of reading it pasuk by pasuk<ref> S”A HaRav 285:3, Chazon Ovadya ([[Shabbat]] 1 pg 301-2), and Dvar Yom BeYomo (Cheshvan) write that Lechatchila one should follow the Arizal to read it pasuk by pasuk, however, there isn’t a lot of time one can follow the other methods. </ref>, and some say that there’s one can go like any of the above practices as one wishes <ref>Aruch HaShulchan 285:7 writes this regarding all three practices, while Mishna Brurah 285:2 writes this regarding the first two practices. </ref>
# One shouldn’t read Targum and then the pasuk twice and not the pasuk, the Targum and then the pasuk <ref> Mishna Brurah 285:6 says one shouldn’t say targum and then the pasuk twice. [[Seder]] Hayom (pg 21a) writes that one who reads [[Shenayim Mikra]] in this order doesn’t fulfill the obligation. </ref>
# Bedieved if one did the pasuk, Targum and then the pasuk again he fulfills his obligation. <ref> Kiseh Eliyahu 285:1, Kaf HaChaim 285:6 say one shouldn’t say the pasuk, targum, and then the pasuk. On the other hand, the Levush writes that one is allowed to fulfill one reading of mikra by listening to the Torah reading. The Lechem Chamudot (on Rosh [[Brachot]] 41) writes that it’s clear from the Levush that the order Bedieved was to read it once with the pesukim, once with the targum and then again with the pesukim. The Lechem Chamudot is brought as Halacha in Mishna Brurah (Shaare Tzion 285:10), Sh”t Tzitz Eliezer 16:18, Sh”t Beir Moshe 8:3, Sh”t Rivivot Efraim 5:216 all holding that it’s Bedieved. Nonetheless, Shulchan Lechem HaPanim (Vol 5 pg 139), Yesodei Yishurun (Erev [[Shabbat]]), Meon Bracha ([[Brachot]] 8b; in name of Tosfot [[Yom Tov]]) and perhaps Aruch HaShulchan 285:3. The practice of the Chazon Ish (Bekkurei Chaim pg 79 and Derech Sichah by Rav Chaim Kanievsky pg. 2) was to read the pasuk, targum, and then pasuk again because he felt that the targum helped him understand the pasuk better the second time. </ref>
# Some say that one is allowed to read the [[Shenayim Mikra]] during Torah reading even if one is reading a different section of the parsha than the Shliach Tzibbur. <Ref> (a) The Shibolei HaLeket in name of his Rabbi, and Hagahot Maimon in name of the Maharam say that one shouldn’t read along with the Torah reading rather one should just listen. This is the opinion of the Magan Avraham 146:5 in name of the Shlah, Kitzur Shlah (pg 81b), Pri Chadash (quoted by Mishna Brurah 146:15), Eliyah Zuta (285:4 in name of Shaar Gedolim), Kaf HaChaim (285:31) in name of Mahara Tuvina, and Gra (Maaseh Rav). (b) On the other hand, the Mordechai ([[Brachot]] 19), Hagahot Ashurei ([[Brachot]] 1:7) in name of Or Zaruah (1:11), Smak 155, Hagahot Maimon ([[Tefillah]] 12:7) hold that one is allowed to read [[Shenayim Mikra]] while the tzibbur is reading the parsha. Accordingly, S”A 285:5 rules that one is allowed to read Shnayim Mikra during Torah reading even if one is reading a section of the parsha that the shaliach isn’t currently reading. The Eliyah Rabba says that one should follow this approach even lechatchila, while the rest of the achronim (including Maamer Mordechai 285:3 and Beiur Halacha 285 s.v. Yachol) argue that it’s only Bedieved or BeShaat HaDachak. (c) Mishna Brurah 285:14 suggests that one can be lenient to read along with the Shaliach Tzibbur word by word and fulfill one time of Mikra with this. The Levush 285:5 and Perisha 285:1 (explaining the Bet Yosef and Rambam) agree that this is a valid method. This is also the opinion of the Mateh Moshe (quoted by Magan Avraham 146:5) even lechatchila. Similarly, the Orchot Rabbenu (pg 123) in says that the minhag of the Stiepler was to read it once on Friday afternoon and once with the Bal Koreh. However, Sh”t Yechave Daat 2:37 and Shemirat [[Shabbat]] KeHilchata 42:51 writes that only if a person doesn’t have time one is allowed to read it word by word with the Shliach Tzibbur. </ref>
# All agree that one is allowed to read [[Shenayim Mikra]] between Aliyot. <Ref> Mishna Brurah 285:14 writes that even the stringent opinions about reading the Shenayim along with the Bal Koreh, allow one to read [[Shenayim Mikra]] between Aliyot. Orchot Rabbenu (pg 123) writes the minhag of the Stiepler was to read it once on Friday afternoon, once with the Bal Koreh, and the Targum in between aliyot. </ref>
# Some say that one fulfills one’s obligation by listening the Torah reading however, others hold that one doesn’t fulfill his obligation even Bedieved. Therefore one shouldn’t only listen to the Bal Koreh rather one should read along word by word. <Ref> The Magan Avraham 285:8, Chaye Adam 7:9, Shulchan Ha[[Shabbat]] 60, Shitilei Zaytim 285:10 write that Bedieved one fulfilled one’s obligation by simply listening to the Bal Koreh. However, the Bet Yosef (D”H Katuv BeHagot) and Rambam ([[Tefillah]] 13:25) hold that by listening one doesn’t fulfill his obligation. Therefore, S”A HaRav 285:8 writes that one should rely on this only BeShaat HaDachak. Instead of just listening one is allowed to read along word by word </ref>
# One is allowed to read the [[Shenayim Mikra]] along with the Shliach Tzibbur during Torah reading word by word and fulfill one’s obligation. Some say that this is Lechatchila, while others hold that this is only for Shat HaDachak. <Ref> Perisha writes that by reading the parsha word by word with the Shliach Tzibbur one fulfills one time of reading the parsha. This is brought as Halacha in Aruch HaShulchan 285:3. </ref>
# Some say that one fulfills his obligation with listening to someone else read [[Shenayim Mikra]]. <Ref> Shaarei Teshuva 285:6 quotes the Radvaz who says that  listening to someone else read [[Shenayim Mikra]] fulfills the obligation if one had kavana for the words. </ref>
# Lechatchila, one should read a pasuk twice and it’s Targum but if one read the whole parsha then the Targum one has fulfilled his obligation.<Ref> Chazon Ovadya ([[Shabbat]] 1 pg 301-2). Sefer Itim pg 244 says one should read it pasuk by pasuk. Leket yosher pg 54 says if one doesn’t have targum he can read the whole parsha twice and do targum when he finds Targum. Shelah writes that some read it pasuk by pasuk and some read the whole parsha twice and then the Targum and he prefers reading one paragraph at a time and then doing the Targum on that. So was the practice of the Gra (HaMaaseh Rav 60). However the Arizal (Shaare Kavanot 62a) would read it pasuk by pasuk. Magan Avraham 285:1, Maharam MeRutenberg (Pesakim VeMinahgim, Mehura HaRav Kahana pg 217), and Chida in Machzik Bracha 285:10 agree.</ref>
# One shouldn’t read Targum and then the pasuk twice and not the pasuk, the Targum and then the pasuk, however bedieved if one did the pasuk, Targum and the pasuk he fulfills his obligation.<Ref> Mishna Brurah 285:6 says one shouldn’t say targum and then the pasuk twice. Kiseh Eliyahu 285:1, Kaf HaChaim 285:6 say one shouldn’t say the pasuk, targum, and then the pasuk. However bedieved one fulfills his requirement so holds Shaare Tzion 285:10, Sh”t Tzitz Eliezer 16:18, Sh”t Beir Moshe 8:3, and Sh”t Rivivot Efraim 5:216. </ref>
# One should read it with the tune of Torah reading <ref> Chida in Machazik Beracha 285:8, Yechave Daat 2:37, Kaf Hachaim 132:6 </ref> but Targum shouldn’t be read with a tune.<ref> Yechave Daat 2:37, Chida in Machazik Beracha 285:7 </ref> One fulfills his obligation bedieved if he read it without a tune<Ref> Sh”t Torah Lishma 406, Kaf Hachaim 132:6, 285:12-13, in 285:4 he writes in name of [[Maggid]] Mesharim one should say it slowly and carefully. Sh”t Teshuvot Vehanhagot 2:204 says bedieved one fulfills his obligation.</ref>
#  Someone who owns a Sefer Torah and knows how to read it with the tune and pronunciations should read it from a Sefer Torah. If one doesn’t know the correct way to read it well it’s preferable to read it from a Chumash that has Tamim and Nekudot.<Ref> Chazon Ovadya ([[Shabbat]] 1 pg 302-3)</ref>
#  If it's possible it's good not to interrupt when reading Shnayim Mikrah and a pious person should be strict about this. <ref>Mishna Brurah 285:6 writes if it's possible it's good not to interrupt when reading Shnayim Mikrah and a pious person should be strict about this. Kaf Hachaim 285:15 quotes this in the name of the Mekubalim and adds that if one is very thirsty one may interrupt to drink with a bracha before and after.
Kaf HaChaim Palagi 27:4 writes that in middle of Shnayim Mikrah one may not interrupt to talk even in Hebrew.</ref> Some allowed interrupting to answer a question. <ref>Rav Shlomo Zalman in Halichot Shlomo ([[Tefillah]], chap 12, note 105) would interrupt reading Shnayim Mikrah in order to answer a question because that entails the mitzvah of Chesed. He adds that Shnayim Mikrah isn't different than other Talmud Torah which may be interrupted in certain situations such as a passing mitzvah. </ref>
# One should repeat the last pasuk again after finishing the targum in order to end with mikra. <ref> Magen Avraham 285:1, Kitzur Shulchan Aruch 72:11, Aruch HaShulchan 285:6. Even though [http://www.torah.org/advanced/weekly-halacha/5772/shemos.html Rabbi Nuestadt in Weekly Halachic Discussions] quotes Magen Avraham 285:8 it should be 285:1. </ref> Some have the practice to repeat the last pasuk of the parsha twice without Targum (after having finished the whole parsha Shnayim Mikrah VeChad Targum). <Ref> Kaf Hachaim Palagi 27:3, Chida in Morah BeEtzba 4:131</ref>


==Earliest and latest time==
===Bibical prohibition===
# One can begin to read the weekly Parsha once the congregation (Tzibbur) read the Parsha at [[Shabbat]] [[Mincha]]. <Ref> Rama (Darchei Moshe 285:1) quotes a dispute between the Mordechai who says one can begin to read [[Shenayim Mikra]] from [[mincha]] of [[Shabbat]] when the congregation begins to read that parsha and the Kol Bo who argues that one can not read it then because earlier that day the congregation read the previous parsha. S”A 285:3 writes that one can start on Sunday. Shulchan Aruch Harav 285:5 and Kitzur Shulchan Aruch 72:11 agree. The Mishna Brurah 285:7 explains that the language of Shulchan Aruch is imprecise and really one is permitted to start once the Tzibbur began reading the Parsha at [[Shabbat]] [[Mincha]]. Shaar HaTziyun 285:12 notes that the opinion of the Kol Bo is a minority opinion. Kaf HaChaim 285:24 seems to agree. See Sh”t Yaskil Avdi O”C 5:39 and Sh”t Asse Lecha Rav 7:16. </ref>
# The Melacha of Koshair is the binding two pliable items by intertwining them such as through a firm knot or twining threads into rope. <Ref> Mishna Brurah 317:34 quoting the Rambam, Shemirat [[Shabbat]] KeHilchata 51:52 </ref>
# Some have the practice to do the [[Shenayim Mikrah]] on Friday afternoon. <Ref> Kitzur S”A 72:11 writes that ideally one should read [[Shenayim Mikra]] on Friday afternoon. Orchot Rabbenu (pg 123) writes the minhag of the Stiepler was to read it once on Friday afternoon and once with the Bal Koreh. </ref>
# A knot that’s forbidden on a Torah level is one that is both (1) professional and (2) is meant to be permanent. <Ref> Shulchan Aruch (317:1) in the opinion of the Rambam and Rif </ref>
# One should finish [[Shenayim Mikra VeEchad Targum]] by [[Shabbat]] lunch. <ref> Chayei Adam [[Shabbos]] 7:9, Shulchan Aruch HaRav 285:5, Aruch Hashulchan 285:8, Mishna Brurah 285:9 and Beiur Halacha "yashlim." The Shla quoted by the Magen Avraham 285:5-6 and the Arizal quoted by the Shaare Teshuva 285:1 say that one should finish by friday. </ref> If one didn’t complete it by lunch time one shouldn't delay lunch for Shnayim Mikrah rather one should finish it by [[Mincha]] of [[Shabbat]]. If one didn’t complete it by then one can fulfill it until Tuesday night. Some hold one can even complete it by that year’s Shemini Esret. <Ref> S”A 285:4, Mishna Brurah 285:9. See Kaf Chaim Palagi 27:4, Ben Ish Chai Lech Lecha 14. There are many opinions as to what is meant by until [[mincha]].  
===Rabbinic prohibition===
*Rav Shlomo Zalman Auerbach (Halichot Shlomo, [[Tefilla]] 12:35) and Rav Chaim Kanievsky (quoted in Halichot Chaim v. 1, p. 95) say that one can recite it until he prays [[mincha]].  
# Many Rishonim hold that it is rabbinically forbidden to tie a knot which is either professional or meant to last for more than 24 hours. Some Sephardim hold that a non-professional knot is only rabbinically forbidden if it meant to last a week. Some Rishonim hold that a knot which is permanent even if it's not professional is Biblical prohibited.<Ref>
*Shmirat [[Shabbat]] Kihilchata (2:42:footnote 218) says you can say it until the time of [[mincha]] gedola.  
* According to Rashi, (Gemara [[Shabbat]] 112a), [[tying]] a knot that lasts forever is forbidden Deoritta, [[tying]] a knot that is untied after some time is forbidden Derabbanan, and [[tying]] a knot that is untied all the time is permitted. (For a precise explanation of Rashi see Bet Yosef 317:1 and Taz 317:1.) The Rosh 15:1 agrees. The Rif 41b, however, explains that a professional knot which is meant to last forever is forbidden Deoritta, a non-professional knot which is meant to last is forbidden Derabbanan, and a non-professional knot which is not meant to last is permitted. The Rambam 10:2 adds that a professional knot which is not meant to last is forbidden Derabbanan. S”A 317:1 and Yalkut Yosef 317:1-4 rule like the Rif, while the Rama and Mishna Brurah 317:5 and 14 are concerned both for Rashi and the Rif. Pri Megadim M”Z 317:3 and Mishna Brurah 317:5 writes that according to the Rambam even if it lasts a long time it’s permitted as long as it is not meant to last forever.  
*Rav Avraham Chaim Naeh (Ketzot Hashulchan 72: Badei Hashulchan 7) says you can recite it until [[mincha]] is recited in the shul.
* The Bet Yosef 317:1 explains based on the Tur that a knot that lasts for less than a week is considered to be untied every day. Yalkut Yosef (vol 2 p. 555) agrees. Rama 317:1, however, quotes the Maharam MiRotenburg’s who says that a knot that lasts for more than a day is forbidden. Pri Megadim (E”A 317:2) and Mishna Brurah 317:6 clarify that one day means 24 hours. Sh”t Yabia Omer 8:39:8 agrees that one day means 24 hours for this halacha, unlike the Tal Orot who says that it goes by the halachic day. Taz 317:1, Eliyah Rabba 317:2 Aruch HaShulchan 317:8, and Kaf HaChaim 317:14 rule like the Maharam. </ref>  
*The Chazon Ish (cited in Orchos Rabbeinu 3: page 234) held that you should finish by the time you eat seudat shlishit. </ref>
===Permissible knots===
#  The [[Shenayim Mikra]] VeChad Targum of Parshat Vezot Habracha should be read on [[Hoshana Rabba]]. However, if one read it on Shemini Esret one also fulfills the obligation. <Ref> The Chida in Birkei Yosef 285:4, Ben Ish Chai (Vezot Habracha 1:15), and Mishna Brurah 285:18 write that while it's preferable to read the [[Shenayim Mikra]] of Vezot HaBracha on [[Hoshana Rabba]], it may also be read on [[Shemini Aseret]]. The Piskei Teshuvot 285:4 quotes the Sh"t Kaneh Beshem 1:16 who holds that if one read it prior to [[Hoshana Rabba]] one hasn't fulfilled his obligation. However, the Dvir Hakadosh (Siman 23:4, p. 124) argues that according to Tosfot one should be able to read it from the first time we read it on [[Shabbat]] [[mincha]]. </ref>
# A knot which is both non-professional and meant to be undone within 24 hours may be tied. <Ref> The Rama 317:1 quoting Tur and Mordechai; Mishna Brurah (317:6) explains it as anything less than 24 hours. </ref> Some Sephardic authorities permit a non-professional knot which is meant to last less than 7 days. <Ref> Rama also quotes Kol Bo and Hagahot Maymoniyot. Chazon Ovadia [[Shabbat]] Part 5 page 47 and Yalkut Yosef (317:6) writes that Sephardim hold like this opinion. </ref>
# Someone for whom it’s difficult to read it on Friday or [[Shabbat]] have those to rely to say it Friday night.<Ref> Sh”t Yabia Omer O”C 6:30(5), Sh"t Yitzchak Yiranen 1:29. </ref>
# Even if you personally intend to leave it less than 24 hours, if it’s a knot sometimes left permanently by people it’s forbidden Rabbinically to prevent confusion between temporary and permanent knots. <Ref> Magen Avraham (317:20), Kol Sinai (Koshair #3) </ref>
# If one misses a week one should read the previous Parsha's [[Shenayim Mikra]] and then the current weeks Parsha. <Ref> Sh”t Bear Moshe 5:79 writes that if one misses a week one should read the previous Parsha's [[Shenayim Mikra]] and then the current weeks Parsha. Rav Shlomo Zalman Halichot Shlomo ([[Tefillah]] 12:36), Ketzos haShulchan 72:9, Chazon Ovadyah ([[Shabbat]], vol 1, pg 314), and [http://www.dailyhalacha.com/displayRead.asp?readID=2057 Daily Halacha (by Rabbi Mansour)] agree. However, Sh”t Yitzchak Yiranen 1:32 says one can make up a parsha out of order. Halichot Shlomo ([[Tefillah]] 12:37) adds that if one did begin the current week's parsha before one finished the previous one, one may finish it.</ref>
 
===Tightening===
# Any knot which is forbidden to tie is also forbidden to tighten. <Ref> Shemirat [[Shabbat]] KeHilchata 15:50 (in new editions 15:53), Kesot HaShulchan (Siman 123, at the end of note 4), Sh"t Az Nidabru 3:22, Sh"t Bear Moshe 6:3. [http://www.hebrewbooks.org/pdfpager.aspx?req=7724&st=&pgnum=56 Kesot HaShulchan (v. 5 p. 56)] explains that in his opinion a loose knot isn't a knot on a Torah level and tightening it is creating a knot. Additionallyת according to some opinions bringing the two knots that were very much separated together even though they remain loose is also considered creating a knot. See there for his discussion. </ref>
# For example, one may not tighten the double knot of the [[tzitzit]] or [[Tallit]] if it became loose. <ref>39 Melachos (Rabbi Ribiat, vol 3, pg 799) </ref>
 
==Untying==
# The rules of untying are parallel to the rules for tying. Thus, any not that is permitted to tie is also permitted to untie.<ref> Mishna 111b, Rambam Shabbos 10:7, Rama 317:1, Mishna Brura 317:7, Chazon Ovadia (Shabbat vol. 5, p. 47).</ref>
# According to some opinions, matir only applies if you are untying with intention to re-tie a better knot.<ref> Tosfos Shabbos 73a “Hakoshair”, Biur Halacha 317:1 “‘Dino’”. See 39 Melochos v. 3, p. 786, fn. 2. </ref> Others disagree.<ref> Rashi (74b “Shari”), see 39 Melochos, pg. 805.</ref>
# If someone attempted to tie a slipknot but then they made it into a real knot by accident, they may untie the knot because the intent from the beginning was to untie it. <ref> Sh"t Rivivot Ephraim 1:222:17 </ref>
 
== A bow==
# A bow-knot, slipknot, or a single-knot isn’t a true Kesher-bind and is permissible even if it does remain in place for a while. <Ref> Shulchan Aruch (317:5) and implied by Rama (317:1). Kitzur Shulchan Aruch 80:45 and Yalkut Yosef (317:11) agree. </ref> For example: a ribbon on a gift, a single bind on a shopping bag or garbage liner.
# It is permitted to tie a slip knot or bow without a underlying knot even if it is tight and meant never to be undone. <Ref>Shulchan Aruch (317:5), Beiur Halacha 317:5, Yalkut Yosef (317:11, [[Shabbat]], vol 2, pg 562), The [[Shabbos]] Home (Rabbi Simcha Cohen, vol 1, chap 13, pg 207) </ref>
# After [[tying]] a bow knot (a bow on top of a single knot), as is common when [[tying]] one's shoes, some poskim hold that one may not tie a second bow on top of the bow knot. <ref>39 Melachos (Rabbi Ribiat, vol 3, pg 798) writes that it is forbidden as his definitive ruling, but in the footnote 49a he admits that since it is easy to undo he doesn't know why one should be strict.</ref> Others permit [[tying]] this knot since it can still be untied with a single hand by pulling on the end of the string. <Ref>Orchot [[Shabbat]] (10:15) and footnote 28 </ref>
 
== A bow on top of a single knot==
# According to Ashkenazim, it is permissible to tie one's shoelaces with a bow on top of a single knot (initial winding) only if it is meant to be untied within 24 hours. According to Sephardim, it is permissible as long as it is meant to be untied within 7 days. <Ref>
* Rambam 10:5, Tur, and S”A 317:5 rule like Chachamim on [[Shabbat]] 113a who hold that [[tying]] a bow is permitted. Bet Yosef 317:5 quotes the Mordechai, who forbids [[tying]] a bow on top of a single knot. However, Darkei Moshe 317:3 quotes the Agur who says that the minhag is lenient to tie a bow on top of a single knot.
* Magen Avraham 317:15, Taz 317:7, Eliyah Rabba 317:13, Mishna Brurah 317:29, and Kaf HaChaim 317:59 rule like the Agur but explain that it must be untied within 24 hours so that it is not considered a permanent knot. The Aruch HaShulchan 317:25, however, rules like the Mordechai. Kitzur Shulchan Aruch 80:45, Shemirat [[Shabbat]] KeHilchata 15:53 (in new edition 15:56), and the [[Shabbos]] Home (Rabbi Simcha Cohen, vol 1, chap 13, pg 207) concur with the Mishna Brurah.
* Birkei Yosef 317:2 argues that the Agur was lenient even if the bow-knot is permanent. Yalkut Yosef ([[Shabbat]], vol 2, p. 562) agrees. </ref> However, if one doesn't usually untie it within 24 hours  (and manages to slip one's foot in and out) it would be forbidden to tie one's shoes on [[Shabbat]]. <ref> 39 Melachos (Rabbi Ribiat, vol 3, pg 798) </ref>According to Sephardim it is permissible even if it isn't meant to be untied within 24 hours, yet it's preferable to make sure to untie it within 7 days. <ref> Yalkut Yosef (317:11), Rav Ovadyah in Kol Sinai (Koshair #5). See previous two footnotes.</ref>
# Someone doing the wrapping of an Ashkenaz Sefer Torah (Gelilah) and has to tie a sash around the Torah, it's preferable to just wrap the sash around the Torah and tuck in the end, however, if that's not possible then some are lenient to tie a bow on top of a single knot <Ref> Sh"t Tzitz Eliezer 7:29, Shalmat Chaim 185, Beir Moshe 6:55.  </ref> while others are strict unless one is planning on [[untying]] it within 24 hours. <ref>Shemirat [[Shabbat]] KeHilchata 15:53 (in new editions 15:56) is strict unless one is planning to untie it within 24 hours, however, in the footnote (15:188) he quotes Rav Shlomo Zalman who said that the minhag is to be lenient.</ref>
# Many authorities hold that it is permissible to tie a necktie on [[Shabbat]] if one usually unties it within 24 hours. However, if one doesn't usually untie it within 24 hours, some say that if one intends to untie it within 24 hours it is permitted, while others write that one should tie it from before [[Shabbat]] and put it on and take it off by just tightening and loosening the side which goes around the neck, however, one shouldn't untie it on [[Shabbat]]. <ref>
* [[Image:Ties.gif|200px|right]] For diagrams of the different ways to make a tie, click on the image to the right. Shemirat [[Shabbat]] KeHilchata 15:58 quotes Rav Shlomo Zalman as permitting [[tying]] a necktie on [[Shabbat]] if it is “not tied as a knot” (to be explained) and meant to be undone in 24 hours because it is like a bow on top of a single knot. He adds that if one doesn't usually untie it within 24 hours, one should tie it before [[Shabbat]] and put it on and take it off by tightening and loosening it. The English translation of Shemirat [[Shabbat]] KeHilchata explains “not tied as a knot” as a tie which would become undone if the narrow end is pulled out. The new edition of Shemirat [[Shabbat]] KeHilchata 15:62, however, writes that it is permitted to tie a necktie on [[Shabbat]] if one usually unties it within 24 hours and does not have any other stipulations.
* Yalkut Yosef (vol 2, p. 562), however, writes that for Sephardim, it’s permitted to tie a necktie if it is going to be untied within a week.
* Rav Moshe Feinstein (cited by 39 Melachos, footnote #42), Rabbi Eliezer Waldenburg (cited by [[Shabbat]] VeHilchoteha p. 221), Menuchat Ahava (vol 3, 14:13), and Or Letzion 2:47:21 permit [[tying]] a necktie and don’t specify which type.
* Rabbi Mordechai Willig ([http://www.yutorah.org/lectures/lecture.cfm/726909/Rabbi_Mordechai_I_Willig/Hilchos_Shabbos_5761_-_KosherMatir_#1 “Hilchos Shabbat 5761 Kosher#1”] min 90-4) says that even according to those who consider a tie to be a knot, it is permitted to make a tie if one has intent to undo it within 24 hours. This is even true for a person who usually leaves their tie tied. Although the Beiur Halacha s.v. HaKosher writes that one’s personal intent to undo it within 24 hours is ineffective when the way of the world is to leave a knot tied, Rabbi Willig explained that this case is not similar because some do untie their ties everyday. The 39 Melachos (footnote #41) has the same idea.
* [[Shabbos]] Home (p. 221) writes that if the tie is totally undone by pulling out the narrow end (“Four in Hand”) it may be tied forever, and if it isn’t totally undone when narrow end is pulled out (“Windsor”), some permit [[tying]] it forever, and some say it’s only permitted if one intends to undo it within 24 hours.
* Orchot [[Shabbat]] (vol 1, p. 338) argues that the first type (“Four in Hand”) is only permitted if one intends to untie in within 24 hours, but the second type (“Windsor”) is questionable.
* See Torat HaMelachot (p. 79-80) quotes Rav Nissim Karelitz as permitting a “full-Windsor” knot but forbidding a “four in hand”.  See Chut Shani (vol 2, p. 227).</ref>
==Single knot==
# It is forbidden to tie a single knot with one string onto itself. <Ref> Rama (317:1) quoting the Hagahot Alfasi, Kitzur Shulchan Aruch 80:45, Shemirat [[Shabbat]] KeHilchata (in the new edition 15:52) </ref>
## In situations where it's common to tie a double knot such as the last knot of a [[tzitzit]] fringe one may tie a single knot. <ref>Shemirat [[Shabbat]] KeHilchata (in the new edition 15:53) </ref>
# It is permitted to tie a single knot in two strands of string even if it is tight and meant never to be undone. <Ref>S”A HaRav 317:1, Yalkut Yosef (317:11, [[Shabbat]], vol 2, pg 562), The [[Shabbos]] Home (Rabbi Simcha Cohen, vol 1, chap 13, pg 207) </ref>
# It is permitted to tie a single knot and then tuck in the ends of the string so that it doesn’t come out only if it is meant to be undone within 24 hours. <Ref> The [[Shabbos]] Home (Rabbi Simcha Cohen, vol 1, chap 13, pg 207-8) </ref>
# One may not add a second knot on top of a preexisting single knot,<ref>Shemirat [[Shabbat]] KeHilchata (in the new edition 15:53), Chazon Ovadia [[Shabbat]] Part 5 page 68 also says it's worthwhile to be stringent. </ref> nor may one add a third knot onto a double knot in order to tighten it. <ref>Shemirat [[Shabbat]] KeHilchata (in the new edition 15:53), 39 Melachos (Rabbi Ribiat, vol 3, pg 799). </ref>
 
== Double knots==
# According to Ashkenazim, a tight double knot is considered like a professional knot and may not be tied. The Sephardic custom, however, is to be lenient if one intends to untie it within 7 days, yet, one who is strict will be blessed. <Ref>
* Shiltei Giborim 41b writes that a double knot might be a professional knot because it is a strong knot. Thus, Rama 317:1 forbids [[tying]] a double knot even if it is not meant to last. Many Ashkenazic authorities, including Kitzur S”A 80:45, Mishna Brurah 317:14, Shemirat [[Shabbat]] KeHilchata 15:52 and The 39 Melachos (vol 3, p. 792) agree, while the Aruch HaShulchan 317:10 disagrees.
* However, the Chida in Birkei Yosef 317:1 writes that in his locale, almost no one was strict for this Rama. Ben Ish Chai in Rav Pe’alim 2:44 explains that the Chida meant that the minhag is incorrect but that one need not protest. Thus, Ben Ish Chai (Ki Teitzei #2) forbids [[tying]] a double knot. Yalkut Yosef 317:8 argues that the Chida meant that Sephardim consider a double knot to be a non-professional knot and it may be tied if it is not meant to last. This is also the conclusion in Chazon Ovadia Part 5 page 57 that in time of need one may be lenient.
* The Magen Avraham 317:4 (according to the Pri Megadim and Levushei Sarad, unlike the Machasit HaShekel) writes that the only issue with the double knot is that it might be a professional knot because it is tight. If, however, one were to tie a loose double knot, it would be permitted. Similarly, Kaf HaChaim 317:23 explains that the Chida was only lenient if it is a loose double knot. Menuchat Ahava (vol 3, 14:5) agrees for a different reason. Shemirat [[Shabbat]] KeHilchata 15:55 rules that it is permitted to tie a loose double knot if it is meant to come undone within one day. He clarifies that loose means that it is able to become undone by itself. The [[Shabbos]] Home (vol 1, p. 207) agrees. </ref>
# It is permitted to tie a loose double knot if it’s usually not meant to last 24 hours and this time specifically it's also not meant to last 24 hours. <Ref> Shemirat [[Shabbat]] KeHilchata 15:52 (in new edition 15:55), The [[Shabbos]] Home (Rabbi Simcha Cohen, vol 1, chap 13, pg 208) </ref> For example, it’s permissible to tie a double knot for a belt (gartel) or sash (tichel) if it’s going to be untied in 24 hours since it’s not meant to be tight. <Ref> Shaarei Teshuva (317:1), Tzitz Eliezer 16:10, Menuchat Ahava 14:5, 39 Melachos (Rabbi Ribiat, vol 3, pg 793) </ref>
# If unintentionally one pulled the bow-knot of the shoelaces and it became a double knot, one may untie it. <Ref> Mishnat Halachot 3:38, Rav Ovadyah in Kol Sinai (Koshair 3:5), Shemirat [[Shabbat]] KeHilchata 15:56 (in new editions 15:60) </ref>
# One can untie a double knot that is made on a candy bag given out at shul for a simcha. <Ref> Toldot Yitzchak O”C 2:11 </ref>
# One may tie a bandage on a wound with a loose double knot if it is meant to be untied within 24 hours. If it is meant to last for more than 24 hours but less than 7 days, one should use a adhesive bandage or a bow knot, however, if that isn't possible then it's permissible. <ref>Shemirat [[Shabbat]] KeHilchata (in new editions 15:55) </ref>
# One may tie a head covering with a loose double knot as long as one usually unties it everyday. However, if one usually removes it within [[untying]] the knot then it's forbidden to tie it even if this time one's intent is to untie within 24 hours. <ref>Shemirat [[Shabbat]] KeHilchata (in new editions 15:55) </ref>
 
==Wrapping a string==
# It is permitted to wrap a string around an object and then tuck the ends of the string in even if it is meant to be left permanently. <Ref> Rama 651:1, The [[Shabbos]] Home (Rabbi Simcha Cohen, vol 1, chap 13, pg 208) </ref>
 
==Twist ties and Cable ties==
# Some authorities forbid using wire twist ties to close bags unless one plans to undo it within 24 hours. <ref>Shemirat [[Shabbat]] KeHilchata 14:9 and (15 note 166, in the new edition note 174) quoting Rav Shlomo Zalman </ref> However, others permit. <ref> 39 Melachos (Rabbi Ribiat, Melechat Koshair note 54) quoting Rav Moshe Feinstein </ref> It is praiseworthy to avoid using them if they will remain undone for more than 24 hours. <ref>39 Melachos (Rabbi Ribiat, vol 3, pg 800) </ref>
# Some poskim permit using plastic cables ties since it is not a knot, but simply tightening. <ref> Chazon Ovadia [[Shabbat]] Part 5 page 75 </ref>
 
== Fixing clothing ==
# Socks or gloves that are tied together should be detached before [[Shabbat]], but if one forgot one may untie it because they are only tied in the first place until they are going to be used. If one cannot untie them, he may rip the string, but should make sure to destroy the string <Ref> Shemirat [[Shabbat]] Kahilchata 15:67 in name of Rav Shlomo Zalman Aurbach, Az Nidberu 1:58. </ref>
# One can take out the pins put into shirts in packaging to keep it from wrinkling. <Ref> Shemirat [[Shabbat]] Kahilchata 15:64 in name of Rav Shlomo Zalman Aurbach, Bier Moshe 1:22. </ref>
# It’s totally permitted to thread new laces into shoes to replace old laces but it’s not permitted if the shoe was never laced. <ref> Rav Ovadya Yosef in the Haskama of Netiv Mitzvot, Mayim Chaim Meshash O”C 1:147, Bier Moshe 2:20(2),6:59, Tefilah LeMoshe 1:58. </ref>


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Knots.jpg

On Shabbat, there are certain types of knots that one may tie or untie and some that one may not tie or untie. See below for details and practical applications.

The Basics of Koshair

Where was it in the Mishkan? The gemara[1] explains that Koshair was performed in the construction of the Mishkan by the trappers of chilazon who would tie knots in their nets in order to adjust their nets.

Definition: There is an important machlokes Rishonim as to the definition of a knot that would warrant a chiyuv min hatorah. According to Rashi[2] and Rosh[3], as long as the knot is intended to stay tied forever or for a long time, one is chayav min hatorah for tying it. According to Rambam[4] and Rif[5], not only must one intend to keep it tied for a long time to be chayav min hatorah, it must also be defined as a kesher uman - professional knot, such as a sailor’s or camel-driver’s knot.

Permanence:There are different opinions as to what constitutes a ‘long time.’ The Kol Bo[6] says that a knot that is tied for more than one day is called somewhat permanent, and it is rabbinically forbidden to tie. The Tur and Mordechai[7] say that a knot that is tied for more than seven days is permanent. Rabbeinu Yerucham[8] says that only a knot that is tied for half a year or a year is considered permanent.

Bibical prohibition

  1. The Melacha of Koshair is the binding two pliable items by intertwining them such as through a firm knot or twining threads into rope. [9]
  2. A knot that’s forbidden on a Torah level is one that is both (1) professional and (2) is meant to be permanent. [10]

Rabbinic prohibition

  1. Many Rishonim hold that it is rabbinically forbidden to tie a knot which is either professional or meant to last for more than 24 hours. Some Sephardim hold that a non-professional knot is only rabbinically forbidden if it meant to last a week. Some Rishonim hold that a knot which is permanent even if it's not professional is Biblical prohibited.[11]

Permissible knots

  1. A knot which is both non-professional and meant to be undone within 24 hours may be tied. [12] Some Sephardic authorities permit a non-professional knot which is meant to last less than 7 days. [13]
  2. Even if you personally intend to leave it less than 24 hours, if it’s a knot sometimes left permanently by people it’s forbidden Rabbinically to prevent confusion between temporary and permanent knots. [14]

Tightening

  1. Any knot which is forbidden to tie is also forbidden to tighten. [15]
  2. For example, one may not tighten the double knot of the tzitzit or Tallit if it became loose. [16]

Untying

  1. The rules of untying are parallel to the rules for tying. Thus, any not that is permitted to tie is also permitted to untie.[17]
  2. According to some opinions, matir only applies if you are untying with intention to re-tie a better knot.[18] Others disagree.[19]
  3. If someone attempted to tie a slipknot but then they made it into a real knot by accident, they may untie the knot because the intent from the beginning was to untie it. [20]

A bow

  1. A bow-knot, slipknot, or a single-knot isn’t a true Kesher-bind and is permissible even if it does remain in place for a while. [21] For example: a ribbon on a gift, a single bind on a shopping bag or garbage liner.
  2. It is permitted to tie a slip knot or bow without a underlying knot even if it is tight and meant never to be undone. [22]
  3. After tying a bow knot (a bow on top of a single knot), as is common when tying one's shoes, some poskim hold that one may not tie a second bow on top of the bow knot. [23] Others permit tying this knot since it can still be untied with a single hand by pulling on the end of the string. [24]

A bow on top of a single knot

  1. According to Ashkenazim, it is permissible to tie one's shoelaces with a bow on top of a single knot (initial winding) only if it is meant to be untied within 24 hours. According to Sephardim, it is permissible as long as it is meant to be untied within 7 days. [25] However, if one doesn't usually untie it within 24 hours (and manages to slip one's foot in and out) it would be forbidden to tie one's shoes on Shabbat. [26]According to Sephardim it is permissible even if it isn't meant to be untied within 24 hours, yet it's preferable to make sure to untie it within 7 days. [27]
  2. Someone doing the wrapping of an Ashkenaz Sefer Torah (Gelilah) and has to tie a sash around the Torah, it's preferable to just wrap the sash around the Torah and tuck in the end, however, if that's not possible then some are lenient to tie a bow on top of a single knot [28] while others are strict unless one is planning on untying it within 24 hours. [29]
  3. Many authorities hold that it is permissible to tie a necktie on Shabbat if one usually unties it within 24 hours. However, if one doesn't usually untie it within 24 hours, some say that if one intends to untie it within 24 hours it is permitted, while others write that one should tie it from before Shabbat and put it on and take it off by just tightening and loosening the side which goes around the neck, however, one shouldn't untie it on Shabbat. [30]

Single knot

  1. It is forbidden to tie a single knot with one string onto itself. [31]
    1. In situations where it's common to tie a double knot such as the last knot of a tzitzit fringe one may tie a single knot. [32]
  2. It is permitted to tie a single knot in two strands of string even if it is tight and meant never to be undone. [33]
  3. It is permitted to tie a single knot and then tuck in the ends of the string so that it doesn’t come out only if it is meant to be undone within 24 hours. [34]
  4. One may not add a second knot on top of a preexisting single knot,[35] nor may one add a third knot onto a double knot in order to tighten it. [36]

Double knots

  1. According to Ashkenazim, a tight double knot is considered like a professional knot and may not be tied. The Sephardic custom, however, is to be lenient if one intends to untie it within 7 days, yet, one who is strict will be blessed. [37]
  2. It is permitted to tie a loose double knot if it’s usually not meant to last 24 hours and this time specifically it's also not meant to last 24 hours. [38] For example, it’s permissible to tie a double knot for a belt (gartel) or sash (tichel) if it’s going to be untied in 24 hours since it’s not meant to be tight. [39]
  3. If unintentionally one pulled the bow-knot of the shoelaces and it became a double knot, one may untie it. [40]
  4. One can untie a double knot that is made on a candy bag given out at shul for a simcha. [41]
  5. One may tie a bandage on a wound with a loose double knot if it is meant to be untied within 24 hours. If it is meant to last for more than 24 hours but less than 7 days, one should use a adhesive bandage or a bow knot, however, if that isn't possible then it's permissible. [42]
  6. One may tie a head covering with a loose double knot as long as one usually unties it everyday. However, if one usually removes it within untying the knot then it's forbidden to tie it even if this time one's intent is to untie within 24 hours. [43]

Wrapping a string

  1. It is permitted to wrap a string around an object and then tuck the ends of the string in even if it is meant to be left permanently. [44]

Twist ties and Cable ties

  1. Some authorities forbid using wire twist ties to close bags unless one plans to undo it within 24 hours. [45] However, others permit. [46] It is praiseworthy to avoid using them if they will remain undone for more than 24 hours. [47]
  2. Some poskim permit using plastic cables ties since it is not a knot, but simply tightening. [48]

Fixing clothing

  1. Socks or gloves that are tied together should be detached before Shabbat, but if one forgot one may untie it because they are only tied in the first place until they are going to be used. If one cannot untie them, he may rip the string, but should make sure to destroy the string [49]
  2. One can take out the pins put into shirts in packaging to keep it from wrinkling. [50]
  3. It’s totally permitted to thread new laces into shoes to replace old laces but it’s not permitted if the shoe was never laced. [51]

Sources

  1. ↑ Shabbat 74b
  2. ↑ Shabbos 112a s.v. b’dirabanan
  3. ↑ Shabbos 15:1
  4. ↑ Shabbos 10:1
  5. ↑ Shabbos 41b
  6. ↑ Cited in Rama 317:1
  7. ↑ As cited in Rema 317:1. Tur in 317 says that a knot is only permanent enough to be chayav chatas if it is able to be kept forever, but a knot meant to last seven days is patur aval assur.
  8. ↑ Cited in Beit Yosef 317:1
  9. ↑ Mishna Brurah 317:34 quoting the Rambam, Shemirat Shabbat KeHilchata 51:52
  10. ↑ Shulchan Aruch (317:1) in the opinion of the Rambam and Rif
  11. ↑
    • According to Rashi, (Gemara Shabbat 112a), tying a knot that lasts forever is forbidden Deoritta, tying a knot that is untied after some time is forbidden Derabbanan, and tying a knot that is untied all the time is permitted. (For a precise explanation of Rashi see Bet Yosef 317:1 and Taz 317:1.) The Rosh 15:1 agrees. The Rif 41b, however, explains that a professional knot which is meant to last forever is forbidden Deoritta, a non-professional knot which is meant to last is forbidden Derabbanan, and a non-professional knot which is not meant to last is permitted. The Rambam 10:2 adds that a professional knot which is not meant to last is forbidden Derabbanan. S”A 317:1 and Yalkut Yosef 317:1-4 rule like the Rif, while the Rama and Mishna Brurah 317:5 and 14 are concerned both for Rashi and the Rif. Pri Megadim M”Z 317:3 and Mishna Brurah 317:5 writes that according to the Rambam even if it lasts a long time it’s permitted as long as it is not meant to last forever.
    • The Bet Yosef 317:1 explains based on the Tur that a knot that lasts for less than a week is considered to be untied every day. Yalkut Yosef (vol 2 p. 555) agrees. Rama 317:1, however, quotes the Maharam MiRotenburg’s who says that a knot that lasts for more than a day is forbidden. Pri Megadim (E”A 317:2) and Mishna Brurah 317:6 clarify that one day means 24 hours. Sh”t Yabia Omer 8:39:8 agrees that one day means 24 hours for this halacha, unlike the Tal Orot who says that it goes by the halachic day. Taz 317:1, Eliyah Rabba 317:2 Aruch HaShulchan 317:8, and Kaf HaChaim 317:14 rule like the Maharam.
  12. ↑ The Rama 317:1 quoting Tur and Mordechai; Mishna Brurah (317:6) explains it as anything less than 24 hours.
  13. ↑ Rama also quotes Kol Bo and Hagahot Maymoniyot. Chazon Ovadia Shabbat Part 5 page 47 and Yalkut Yosef (317:6) writes that Sephardim hold like this opinion.
  14. ↑ Magen Avraham (317:20), Kol Sinai (Koshair #3)
  15. ↑ Shemirat Shabbat KeHilchata 15:50 (in new editions 15:53), Kesot HaShulchan (Siman 123, at the end of note 4), Sh"t Az Nidabru 3:22, Sh"t Bear Moshe 6:3. Kesot HaShulchan (v. 5 p. 56) explains that in his opinion a loose knot isn't a knot on a Torah level and tightening it is creating a knot. Additionallyת according to some opinions bringing the two knots that were very much separated together even though they remain loose is also considered creating a knot. See there for his discussion.
  16. ↑ 39 Melachos (Rabbi Ribiat, vol 3, pg 799)
  17. ↑ Mishna 111b, Rambam Shabbos 10:7, Rama 317:1, Mishna Brura 317:7, Chazon Ovadia (Shabbat vol. 5, p. 47).
  18. ↑ Tosfos Shabbos 73a “Hakoshair”, Biur Halacha 317:1 “‘Dino’”. See 39 Melochos v. 3, p. 786, fn. 2.
  19. ↑ Rashi (74b “Shari”), see 39 Melochos, pg. 805.
  20. ↑ Sh"t Rivivot Ephraim 1:222:17
  21. ↑ Shulchan Aruch (317:5) and implied by Rama (317:1). Kitzur Shulchan Aruch 80:45 and Yalkut Yosef (317:11) agree.
  22. ↑ Shulchan Aruch (317:5), Beiur Halacha 317:5, Yalkut Yosef (317:11, Shabbat, vol 2, pg 562), The Shabbos Home (Rabbi Simcha Cohen, vol 1, chap 13, pg 207)
  23. ↑ 39 Melachos (Rabbi Ribiat, vol 3, pg 798) writes that it is forbidden as his definitive ruling, but in the footnote 49a he admits that since it is easy to undo he doesn't know why one should be strict.
  24. ↑ Orchot Shabbat (10:15) and footnote 28
  25. ↑
    • Rambam 10:5, Tur, and S”A 317:5 rule like Chachamim on Shabbat 113a who hold that tying a bow is permitted. Bet Yosef 317:5 quotes the Mordechai, who forbids tying a bow on top of a single knot. However, Darkei Moshe 317:3 quotes the Agur who says that the minhag is lenient to tie a bow on top of a single knot.
    • Magen Avraham 317:15, Taz 317:7, Eliyah Rabba 317:13, Mishna Brurah 317:29, and Kaf HaChaim 317:59 rule like the Agur but explain that it must be untied within 24 hours so that it is not considered a permanent knot. The Aruch HaShulchan 317:25, however, rules like the Mordechai. Kitzur Shulchan Aruch 80:45, Shemirat Shabbat KeHilchata 15:53 (in new edition 15:56), and the Shabbos Home (Rabbi Simcha Cohen, vol 1, chap 13, pg 207) concur with the Mishna Brurah.
    • Birkei Yosef 317:2 argues that the Agur was lenient even if the bow-knot is permanent. Yalkut Yosef (Shabbat, vol 2, p. 562) agrees.
  26. ↑ 39 Melachos (Rabbi Ribiat, vol 3, pg 798)
  27. ↑ Yalkut Yosef (317:11), Rav Ovadyah in Kol Sinai (Koshair #5). See previous two footnotes.
  28. ↑ Sh"t Tzitz Eliezer 7:29, Shalmat Chaim 185, Beir Moshe 6:55.
  29. ↑ Shemirat Shabbat KeHilchata 15:53 (in new editions 15:56) is strict unless one is planning to untie it within 24 hours, however, in the footnote (15:188) he quotes Rav Shlomo Zalman who said that the minhag is to be lenient.
  30. ↑
    • Ties.gif
      For diagrams of the different ways to make a tie, click on the image to the right. Shemirat Shabbat KeHilchata 15:58 quotes Rav Shlomo Zalman as permitting tying a necktie on Shabbat if it is “not tied as a knot” (to be explained) and meant to be undone in 24 hours because it is like a bow on top of a single knot. He adds that if one doesn't usually untie it within 24 hours, one should tie it before Shabbat and put it on and take it off by tightening and loosening it. The English translation of Shemirat Shabbat KeHilchata explains “not tied as a knot” as a tie which would become undone if the narrow end is pulled out. The new edition of Shemirat Shabbat KeHilchata 15:62, however, writes that it is permitted to tie a necktie on Shabbat if one usually unties it within 24 hours and does not have any other stipulations.
    • Yalkut Yosef (vol 2, p. 562), however, writes that for Sephardim, it’s permitted to tie a necktie if it is going to be untied within a week.
    • Rav Moshe Feinstein (cited by 39 Melachos, footnote #42), Rabbi Eliezer Waldenburg (cited by Shabbat VeHilchoteha p. 221), Menuchat Ahava (vol 3, 14:13), and Or Letzion 2:47:21 permit tying a necktie and don’t specify which type.
    • Rabbi Mordechai Willig (“Hilchos Shabbat 5761 Kosher#1” min 90-4) says that even according to those who consider a tie to be a knot, it is permitted to make a tie if one has intent to undo it within 24 hours. This is even true for a person who usually leaves their tie tied. Although the Beiur Halacha s.v. HaKosher writes that one’s personal intent to undo it within 24 hours is ineffective when the way of the world is to leave a knot tied, Rabbi Willig explained that this case is not similar because some do untie their ties everyday. The 39 Melachos (footnote #41) has the same idea.
    • Shabbos Home (p. 221) writes that if the tie is totally undone by pulling out the narrow end (“Four in Hand”) it may be tied forever, and if it isn’t totally undone when narrow end is pulled out (“Windsor”), some permit tying it forever, and some say it’s only permitted if one intends to undo it within 24 hours.
    • Orchot Shabbat (vol 1, p. 338) argues that the first type (“Four in Hand”) is only permitted if one intends to untie in within 24 hours, but the second type (“Windsor”) is questionable.
    • See Torat HaMelachot (p. 79-80) quotes Rav Nissim Karelitz as permitting a “full-Windsor” knot but forbidding a “four in hand”. See Chut Shani (vol 2, p. 227).
  31. ↑ Rama (317:1) quoting the Hagahot Alfasi, Kitzur Shulchan Aruch 80:45, Shemirat Shabbat KeHilchata (in the new edition 15:52)
  32. ↑ Shemirat Shabbat KeHilchata (in the new edition 15:53)
  33. ↑ S”A HaRav 317:1, Yalkut Yosef (317:11, Shabbat, vol 2, pg 562), The Shabbos Home (Rabbi Simcha Cohen, vol 1, chap 13, pg 207)
  34. ↑ The Shabbos Home (Rabbi Simcha Cohen, vol 1, chap 13, pg 207-8)
  35. ↑ Shemirat Shabbat KeHilchata (in the new edition 15:53), Chazon Ovadia Shabbat Part 5 page 68 also says it's worthwhile to be stringent.
  36. ↑ Shemirat Shabbat KeHilchata (in the new edition 15:53), 39 Melachos (Rabbi Ribiat, vol 3, pg 799).
  37. ↑
    • Shiltei Giborim 41b writes that a double knot might be a professional knot because it is a strong knot. Thus, Rama 317:1 forbids tying a double knot even if it is not meant to last. Many Ashkenazic authorities, including Kitzur S”A 80:45, Mishna Brurah 317:14, Shemirat Shabbat KeHilchata 15:52 and The 39 Melachos (vol 3, p. 792) agree, while the Aruch HaShulchan 317:10 disagrees.
    • However, the Chida in Birkei Yosef 317:1 writes that in his locale, almost no one was strict for this Rama. Ben Ish Chai in Rav Pe’alim 2:44 explains that the Chida meant that the minhag is incorrect but that one need not protest. Thus, Ben Ish Chai (Ki Teitzei #2) forbids tying a double knot. Yalkut Yosef 317:8 argues that the Chida meant that Sephardim consider a double knot to be a non-professional knot and it may be tied if it is not meant to last. This is also the conclusion in Chazon Ovadia Part 5 page 57 that in time of need one may be lenient.
    • The Magen Avraham 317:4 (according to the Pri Megadim and Levushei Sarad, unlike the Machasit HaShekel) writes that the only issue with the double knot is that it might be a professional knot because it is tight. If, however, one were to tie a loose double knot, it would be permitted. Similarly, Kaf HaChaim 317:23 explains that the Chida was only lenient if it is a loose double knot. Menuchat Ahava (vol 3, 14:5) agrees for a different reason. Shemirat Shabbat KeHilchata 15:55 rules that it is permitted to tie a loose double knot if it is meant to come undone within one day. He clarifies that loose means that it is able to become undone by itself. The Shabbos Home (vol 1, p. 207) agrees.
  38. ↑ Shemirat Shabbat KeHilchata 15:52 (in new edition 15:55), The Shabbos Home (Rabbi Simcha Cohen, vol 1, chap 13, pg 208)
  39. ↑ Shaarei Teshuva (317:1), Tzitz Eliezer 16:10, Menuchat Ahava 14:5, 39 Melachos (Rabbi Ribiat, vol 3, pg 793)
  40. ↑ Mishnat Halachot 3:38, Rav Ovadyah in Kol Sinai (Koshair 3:5), Shemirat Shabbat KeHilchata 15:56 (in new editions 15:60)
  41. ↑ Toldot Yitzchak O”C 2:11
  42. ↑ Shemirat Shabbat KeHilchata (in new editions 15:55)
  43. ↑ Shemirat Shabbat KeHilchata (in new editions 15:55)
  44. ↑ Rama 651:1, The Shabbos Home (Rabbi Simcha Cohen, vol 1, chap 13, pg 208)
  45. ↑ Shemirat Shabbat KeHilchata 14:9 and (15 note 166, in the new edition note 174) quoting Rav Shlomo Zalman
  46. ↑ 39 Melachos (Rabbi Ribiat, Melechat Koshair note 54) quoting Rav Moshe Feinstein
  47. ↑ 39 Melachos (Rabbi Ribiat, vol 3, pg 800)
  48. ↑ Chazon Ovadia Shabbat Part 5 page 75
  49. ↑ Shemirat Shabbat Kahilchata 15:67 in name of Rav Shlomo Zalman Aurbach, Az Nidberu 1:58.
  50. ↑ Shemirat Shabbat Kahilchata 15:64 in name of Rav Shlomo Zalman Aurbach, Bier Moshe 1:22.
  51. ↑ Rav Ovadya Yosef in the Haskama of Netiv Mitzvot, Mayim Chaim Meshash O”C 1:147, Bier Moshe 2:20(2),6:59, Tefilah LeMoshe 1:58.
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