Friendship Bracelets on Shabbat

(1) And these are knots for which one is liable. A camel driver’s knot and a sailor’s knot, both of which are meant to be permanent. And just as one is liable for tying these knots, so too, he is liable for untying them. Rabbi Meir says a principle: For tying any knot that one can untie with one of his hands, one is not liable

You have knots for which one is not liable like a camel driver’s knot and a sailor’s knot; however, it is nevertheless prohibited to tie them. A woman may tie closed the opening of her robe with straps, as well as the strings of her hairnet and the laces of her girdle. One may also tie the straps of a shoe or a sandal, as well as the spouts of wine or oil jugs. One may also tie a garment over a pot of meat. Rabbi Eliezer ben Ya’akov says: One may tie a rope across an entrance before an animal so that it will not go out. One may tie a bucket with a belt. But one may not tie a bucket with a rope. Rabbi Yehuda permits doing so. Rabbi Yehuda stated a principle: With regard to any knot that is not permanent, one is not liable for tying it.

And it is permitted to tie the straps of a shoe or a sandal on Shabbat. It was stated with regard to one who untied the straps of a shoe or a sandal: One baraita taught that one who did so on Shabbat is liable to bring a sin-offering; and it was taught in another baraita that one is exempt by Torah law, and it is prohibited to untie those straps ab initio; and it was taught in another baraita that it is permitted to untie these knots ab initio. This is difficult, as there is a contradiction between one statement with regard to a shoe and another statement with regard to the straps of a shoe; and this is difficult, as there is a contradiction between one statement with regard to the straps of a sandal and another statement with regard to the straps of a sandal.

The Gemara explains: The apparent contradiction between one statement with regard to a shoe and the other statement with regard to a shoe is not difficult, as that baraita, which teaches that one is liable to bring a sin-offering, is referring to a shoemaker’s knot, which is permanent as it holds the shoe together. The baraita that states that he is exempt by Torah law and it is prohibited by rabbinic decree is referring to the shoe worn by Sages, as they often tie their shoes loosely so they can easily put on and remove their shoes. The baraita that teaches that it is permitted to tie shoes ab initio is referring to such knots used by the residents of the city of Meḥoza, who are meticulous in their dress and who tie and untie their shoes every day.

Similarly, the contradiction between one statement with regard to the straps of a sandal and the other statement with regard to the straps of a sandal is not difficult, as that baraita, which teaches that one is liable to bring a sin-offering, is referring to Arab sandals, for which shoemakers tie permanent knots. And the baraita that teaches that he is exempt by Torah law and it is prohibited by rabbinic decree is referring to straps that they, i.e., ordinary people, tie. The baraita that teaches that it is permitted to tie and untie the straps of a sandal ab initio is referring to a sandal shared by two people who alternate going out at different times. They untie and retie the straps each time to ensure that the sandals will fit properly, like the sandals of Rav Yehuda; as Rav Yehuda, brother of Rav Sala Ḥasida, had a pair of sandals, and sometimes he would go out wearing them and sometimes his child would go out wearing them. Rav Yehuda came before Abaye and said to him: What is the ruling in a case of this kind? May I tie the straps on Shabbat? Abaye said to him: Doing so renders you liable to bring a sin-offering.

Rav Yehuda said to him: Now, even if your ruling in that case had been that one is exempt by Torah law but it is still prohibited by rabbinic law, it would be difficult for me, and you say to me that the ruling is that one is liable to bring a sin-offering. Abaye asked him: What is the reason for that difficulty? Rav Yehuda said to him: Because on weekdays too I sometimes go out wearing them and sometimes my child goes out wearing them. Abaye said to him: If so, it is permitted to untie the straps ab initio.

(1) One who ties a permanent knot and it is the work of a craftsman is liable – such as if the tied a camel-driver’s knot, a sailor’s knot or the knots that strap-makers make for shoes and sandals when they make them. And likewise anything that is similar to this. But one who ties a permanent knot but it is not the work of a craftsman is exempt. And it is permitted from the outset to tie an impermanent knot that is not the work of a craftsman.

(2) How is this? If his strap undid and he tied it; his rope undid and he tied it; or he tied a rope to a bucket; or he tied a bridle to an animal – he is certainly exempt. Likewise anything that is similar to these knots that are the work of an amateur, such that every man ties them [to be] permanent. And if he ties any impermanent knot with a knot that is the work of a craftsman, it is surely forbidden.

(3) When getting dressed, a woman may tie the opening of her robe, even though it has two openings (and so the one might have been considered a permanent knot); the strings of her hairnet, even though it is loose on her head (and hence might also have been considered permanent); or the straps of a shoe or a sandal. [She may also tie] wine or oil jugs, even though it has two spouts; and [a garment over] a pot of meat, even though she can take the meat out without untying the knot. We may tie a pail with a cord or a belt and that which is similar to it, but not with a rope. We may tie [a rope across an entrance] before an animal or to its leg so that it will not go out, even though it has two ropes. And he can tie a cow to a trough with a rope that was tied to the cow, or tie the trough to the cow with a rope that was tied to the trough. But he may not bring a rope from his house and tie it to the cow and the trough. However if it was a weaver’s cord that is permitted to carry, he may surely bring it and tie it to the cow and the trough. [One may do all of this] because all of these knots are the work of an amateur and not permanent, but rather [something that] sometimes he ties and sometimes he unties. And therefore it is permissible to tie them at the outset. One may untie wrappers of dates and dried figs; and split, cut, take and eat [them].

(4) It is permissible to tie anything that is fitting for animal food on Shabbat. Hence if a sandal strap tore in a carmelit, he may take a moist reed that is fitting for animal food and wrap it upon [the sandal] and tie the reed. If the strap of a shoe or a sandal falls out or most of his foot comes out [of the shoe or sandal on account of the loosening of the strap], it is permissible to put the strap back in its place, so long as he does not tie [it].

(5) A bow is permissible, since it is not confused with a knot. Hence one can wrap a cord to the two ends of a rope that tore and make a bow.

(6) It is permissible to tie an impermanent knot for the matter of a commandment; for example to tie [a knot] in order to measure a [requisite] amount from the amounts [legislated by] the Torah. We may tie the string of a harp that tore in the Temple, but not in the [rest of the] city. But one should not tie a string at the outset even in the Temple.

(7) We are liable for untying any knot that we are liable for its tying. And one is exempt for untying any knot for which one who ties it is exempt. And it is permissible to untie any knot that it is permissible to tie.

(8) One who twists a rope out of palm fronds, beet shoots, wool threads, flax threads, hair threads or what is similar to them is surely [doing] a subcategory of tying, so he is liable. And its [requisite] amount is enough for the rope to stay twisted without a knot, such that his work be permanent. Likewise, one who separates the twisting is surely [doing] a subcategory of untying, so he is liable. And that is when he does not only intend to destroy [it]. And its [requisite] amount is like the amount of the one who twists [it].

(1) 1. The Laws of Tying and Knots on Shabbat, 7 Seifim: One who ties a permanent, craftsman’s knot is chayav. For example, the camel riders knot, the sailors knot and the knots tying shoe and sandal straps tied by the leather workers when manufactured etc. However, one who ties a permanent knot that is not a craftsman’s knot is patur. RAMA: There are those who disagree and say that one is chayav for tying a permanent knot even if it is a layman’s knot. [Rashi; Rosh; R' Yerucham; Tur] Others say that any knot that is not intended to be opened that very day is called a permanent knot. [Kol Bo, etc] Others are lenient and say that a knot tied for less than seven days is not called a permanent knot. [Tur; Mordechai] One is initially permitted to tie a knot, provided it is neither a permanent nor a craftsman’s knot. RAMA: The same rule applies to untying a knot as with its tying (Tur). How is this applied? If one’s strap tore and one tied it, or if a rope snapped and one tied it, or if one tied a rope to a bucket, or if one tied an animal’s rein one is patur. The same applies to all such knots which are simple but made to last. Any craftsman’s knot tied temporarily is forbidden (but not chayav). Tying a temporary knot for the sake of a mitzvah is permitted, for example in order to measure a halachic requirement. RAMA: Some say that one should not untie any double knot, because we are not certain as to the definition of a craftsman’s knot and even such a temporary knot is forbidden to tie or untie and such is the custom. (Hagahos Alfasi) Nevertheless when it causes distress it may be untied, being it just a rabbinical prohibition and when distress is involved Chazal did not impose a prohibition. The prohibition of a double knot applies to the tying of two ends but tying a single knot in the same string or thread is equivalent to tying a double knot. (Sma"g)

(2) If the shoe or sandal straps slipped out, or if the major part of the shoe covering his foot slipped out, one is permitted to reinsert the straps provided that one does not tie the straps in place. RAMA: This is on condition that one can reinsert them with ease, but if it requires effort it is forbidden in case one ties them. (Tosefos; Rosh)

(3) 3. It is permissible to untie the strings in the neck-hole tied by the launderer but it is forbidden to untie the strings for the initial use, because it is making a Keili. RAMA: Even if it had been untied before but was later tied or sewn back together like craftsmen do. (R' Yerucham). It is (therefore) forbidden to sever or cut a pair of shoes that are professionally stitched together even though the stitching is not permanent, because there is no difference between a permanent stitch and a temporary one. (Hagahos Mordechai) There are those that permit (cutting or severing) a non-permanent stitch, but it should not be done in front of a simple person. (Beis Yosef).

(4) 4. One is permitted to tie a bucket with a belt or strap etc., but not with a rope. This is true for the buckets permanently used in a well. However, our buckets which are not used permanently for the well – are not permanent knots.

(5) 5. A bow is permitted because it is not a knot. RAMA: even if one ties a single knot beneath it we are accustomed to permit it.

(6) 6. One is permitted to tie a rope to pen in a cow even when tied to both sides of the opening and we are not afraid lest one unties one end and lets the animal out on that side and leaves the other end tied.

(7) 7. It is permissible to handle a weaver’s rope to tie a cow to a trough and we are not afraid lest one unties one end and leaves the other end of the rope tied, but not a regular rope. This is true when tying the rope to the cow and to the trough, but if it was already tied to the trough and one wants to tie it to the cow or if it was tied to the cow and one wants to tie it to the trough all ropes are permitted.