Koshair

From Halachipedia

The Basics of Koshair

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. [1]
  2. A knot that’s forbidden on a Torah level is one that is both (1) professional and (2) is meant to be permanent. [2]

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.[3]

Permissible knots

  1. A knot which is both non-professional and meant to be undone within 24 hours may be tied. [4] Some Sephardic authorities permit a non-professional knot which is meant to last less than 7 days. [5]
  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. [6]

Tightening

  1. Any knot which is forbidden to tie is also forbidden to tighten. [7]
  2. For example, one may not tighten the double knot of the tzitzit or talit if it became loose. [8]

Untying

  1. Any knot that’s permitted to tie is permitted to untie. [9]

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. [10] 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. [11]
  3. After tying a bow knot (a bow on top of a single knot), as is common when tying one's shoes, one may not tie a second bow on top of the bow knot. [12]

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. [13] 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. [14]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. [15]
  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 [16] while others are strict unless one is planning on untying it within 24 hours. [17]
  3. 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, 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. [18]

Single knot

  1. It is forbidden to tie a single knot with one string onto itself. [19]
    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. [20]
  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. [21]
  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 menat to be undone within 24 hours. [22]
  4. One may not add a second knot on top of a preexisting single knot,[23] nor may one add a third knot onto a double knot in order to tighten it. [24]

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. [25]
  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. [26] 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. [27]
  3. If unintentionally one pulled the bow-knot of the shoelaces and it became a double knot, one may untie it. [28]
  4. One can untie a double knot that is made on a candy bag given out at shul for a simcha. [29]
  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. [30]
  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. [31]

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. [32]

Twist ties

  1. Some authorities forbid using wire twist ties to close bags unless one plans to undo it within 24 hours. [33] However, others permit. [34] It is praiseworthy to avoid using them if they will remain undone for more than 24 hours. [35]

Fixing clothing

  1. Socks or gloves that are tied together should be detached before Shabbat, but if one forgot one should untie it but ripe it so as to destroy the string. [36]
  2. One can take out the pins put into shirts in packaging to keep it from wrinkling. [37]
  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. [38]

References

  1. ↑ Mishna Brurah(317:34) quoting the Rambam, Shemirat Shabbat KeHilchata 51:52
  2. ↑ Shulchan Aruch (317:1) in the opinion of the Rambam and Rif
  3. ↑
    • 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.
    • 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. Taz 317:1, Eliyah Rabba 317:2 Aruch HaShulchan 317:8, and Kaf HaChaim 317:14 rule like the Maharam.
  4. ↑ The Rama 317:1 quoting Tur and Mordechai; Mishna Brurah (317:6) explains it as anything less than 24 hours.
  5. ↑ Rama also quotes Kol Bo and Hagot Maymoniyot. Yalkut Yosef (317:6) writes that Sephardim hold like this opinion.
  6. ↑ Magan Avraham (317:20), Kol Sinai (Koshair #3)
  7. ↑ 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
  8. ↑ 39 Melachos (Rabbi Ribiat, vol 3, pg 799)
  9. ↑ Rama 317:1
  10. ↑ Shulchan Aruch (317:5) and implied by Rama (317:1). Kitzur S"A 80:45 and Yalkut Yosef (317:11) agree.
  11. ↑ Shulchan Aruch (317:5), Biur Halacha 317:5, Yalkut Yosef (317:11, Shabbat, vol 2, pg 562), The Shabbos Home (Rabbi Simcha Cohen, vol 1, chap 13, pg 207)
  12. ↑ 39 Melachos (Rabbi Ribiat, vol 3, pg 798)
  13. ↑
    • 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 S"A 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.
  14. ↑ 39 Melachos (Rabbi Ribiat, vol 3, pg 798)
  15. ↑ Yalkut Yosef (317:11), Rav Ovadyah in Kol Sinai (Koshair #5). See previous two footnotes.
  16. ↑ Sh"t Tzitz Eliezer 7:29, Shalmat Chaim 185, Beir Moshe 6:55.
  17. ↑ 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.
  18. ↑ Shemirat Shabbat KeHilchata 15:58 (in new editions 15:62) permits tying a necktie on Shabbat if one usually unties it within 24 hours. In the footnote 15:208 he quotes Rav Shlomo Zalman. Similarly, 39 Melachos (Rabbi Ribiat, vol 3, pg 795-6) permits as long as one usually unties it after wearing it. See the footnote (Koshair #42) where he quotes Rav Reuven Feinstein who quotes his father Rav Moshe Feinstein that it would be permitted even if one doesn't usually untie it.
  19. ↑ Rama (317:1) quoting the Hagot Alfasi, Kitzur S"A 80:45, Shemirat Shabbat KeHilchata (in the new edition 15:52)
  20. ↑ Shemirat Shabbat KeHilchata (in the new edition 15:53)
  21. ↑ 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)
  22. ↑ The Shabbos Home (Rabbi Simcha Cohen, vol 1, chap 13, pg 207-8)
  23. ↑ Shemirat Shabbat KeHilchata (in the new edition 15:53)
  24. ↑ Shemirat Shabbat KeHilchata (in the new edition 15:53), 39 Melachos (Rabbi Ribiat, vol 3, pg 799)
  25. ↑
    • 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. 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.
    • The Magen Avraham 317:4 (according to the Pri Megadim and Levushei Sarad) 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. 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. 208) agrees.
  26. ↑ Shemirat Shabbat KeHilchata 15:52 (in new edition 15:55), The Shabbos Home (Rabbi Simcha Cohen, vol 1, chap 13, pg 208)
  27. ↑ Shaarei Teshuva (317:1), Tzitz Eliezer 16:10, Menuchat Ahava 14:5, 39 Melachos (Rabbi Ribiat, vol 3, pg 793)
  28. ↑ Mishnat Halachot 3:38, Rav Ovadyah in Kol Sinai (Koshair 3:5), Shemirat Shabbat KeHilchata 15:56 (in new editions 15:60)
  29. ↑ Toldot Yitzchak O”C 2:11
  30. ↑ Shemirat Shabbat KeHilchata (in new editions 15:55)
  31. ↑ Shemirat Shabbat KeHilchata (in new editions 15:55)
  32. ↑ Rama 651:1, The Shabbos Home (Rabbi Simcha Cohen, vol 1, chap 13, pg 208)
  33. ↑ Shemirat Shabbat KeHilchata 14:9 and (15 note 166, in the new edition note 174) quoting Rav Shlomo Zalman
  34. ↑ 39 Melachos (Rabbi Ribiat, Melechat Koshair note 54) quoting Rav Moshe Feinstein
  35. ↑ 39 Melachos (Rabbi Ribiat, vol 3, pg 800)
  36. ↑ Shemirat Shabbat Kahilchata 15:63 in name of Rav Shlomo Zalman Aurbach, Az Nidabru 1:58.
  37. ↑ Shemirat Shabbat Kahilchata 15:64 in name of Rav Shlomo Zalman Aurbach, Bier Moshe 1:22.
  38. ↑ 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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