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# 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>
===Rabbinic prohibition===
# A knot Many Rishonim hold that it is rabbinically forbidden to tie a knot which is either professional knot but isn't or meant to be permanent or last for more than 24 hours. Some Sephardim hold that a permanent know which isn't non-professional knot is only rabbinically forbidden on if it meant to last a Rabbinic levelweek. <Ref> Shulchan Aruch (317:1) according to the Rambam and Rif, Mishna Brurah (intro to 317) </ref> Some Rishonim hold that a knot which is permanent even if it's not professional is Biblical prohibited. <Ref> * 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) quoting 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 opinion of Rashi and Rosh Maharam. </ref>
===Permissible knots===
# A knot that’s not profession which is both non-professional and doesn't have any degree of permanence is permissible to tie. A loose knot which isn't meant to last more than be undone within 24 hours is permissiblemay 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 even up a non-professional knot which is meant to last less than 7 days. <Ref> Rama also quotes Kol Bo and Hagot Maymoniyot. Yalkut Yosef (317:6) writes that Sephardim hold like this opinion. </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> Magan Avraham (317:20), Kol Sinai (Koshair #3) </ref>
== A bow on top of a single knot==
# According to Ashkenazim, it is permissible to tie one's shoelaces or a decorative ribbon on a blouse with a bow on top of a single knot (initial winding) only if it’s 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> Shulchan Aruch (* Rambam 10:5, Tur, and S”A 317:5) rules 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 isn’t a Kesher. However, on this Darkei Moshe 317:3 quotes the Rama adds Agur who says that the minhag is lenient to tie a bow on top of a single knot is permissible. The * Magen Avraham 317:15, Taz 317:7, Eliyah Rabba 317:13, Mishna Brurah (317:29) qualifies this , and Kaf HaChaim 317:59 rule like the Agur but explain that it’s only where the single knot isn’t meant to last (more than 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), 39 Melachos (Rabbi Ribiat, vol 3, pg 798), 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), Az Nidabru 6:22, and Rav Ovadyah in Kol Sinai (Koshair #5) rule that some permit even if the single knot is meant to last but says it preferable to be stringent if the knot is meant to last 7 days. 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>
# 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]]. <ref>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. </ref>
== Double knots==
# According to Ashkenazim it is totally forbidden to tie , 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) quoting the Smagforbids tying a double knot even if it is not meant to last. Many Ashkenazic authorities, including Kitzur S"A S”A 80:45, Mishna Brurah 317:14, Shemirat Shabbat KeHilchata (in the new edition 15:52), and The 39 Melachos (Rabbi Ribiat, vol 3, pg p. 792) </ref>agree, howeverwhile the Aruch HaShulchan 317:10 disagrees.* However, the Sephardic custom 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 lenient even regarding a tight double knot if incorrect but that one intends to untie it within 7 days and one who is stirct will be blessedneed not protest. <ref>Yalkut Yosef (317:8) says argues that some disagree with the Rama and permit even Chida meant that Sephardim consider a double knot as long as it’s to be a non-professional knot and it may be tied if it is not Kesher Shel Kayama meant to last.* The Magen Avraham 317:4 (according to the Rosh (Pri Megadim and Levushei Sarad) writes that the only Kayama issue with the double knot is that it might be a factorprofessional knot because it is tight. If, not Uman) and concludes however, one were to tie a loose double knot, it would be permitted. Similarly, Kaf HaChaim 317:23 explains that the Minhag 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 permit and the stringent come undone within one will be blessedday. But in a case of need there’s no need He clarifies that loose means that it is able to be strictbecome undone by itself. Those who are stringent will be blessedThe Shabbos Home (vol 1, p. See also Kitzur Shulchan Aruch 8:45 and Rav Poalim O”C 2:44208) 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>

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