Tying up the Sefer Torah on Shabbos
Q. In many Shules, the sash from the Sefer Torah is held closed with Velcro. In our Shule, we use a long sash to tie around the Sefer Torah. How can this be done in a Halachically permissible manner?
Tying and untying knots are both forbidden Melachos on Shabbos[1]. In the construction of the Mishkan, knots were tied and untied to make traps to catch the Chilazon fish that was needed to make the blue Techeiles dye[2].
Halacha distinguishes between knots that are forbidden either Biblically or Rabbinically and knots that are permissible and may be tied and untied Lechatchilah. For the purpose of simplicity, the distinctions are as follows[3];
To be Biblically forbidden to either tie or untie, the knot must be tied with the intention that it will remain in place forever, meaning that there is no intention to untie the knot at any future point in time. This is referred to as a Kesher Shel Kayama, a permanent knot. According to some authorities, the knot must also be a ‘professional knot’ to constitute a Biblical violation.
A knot that one intends to untie within 24 hours and is also a ‘non-professional knot’, may be tied and untied on Shabbos in all circumstances.
Even if one intends to untie it within 24 hours, if the knot is a ‘professional knot’, it is Rabbinically forbidden to either tie or untie on Shabbos. A ‘non-professional’ knot which is tied with the intention to untie it at a certain point of time in the future that occurs later than 24 hours from tying, is also Rabbinically forbidden to tie or untie on Shabbos.
The Status of Different Types of Knots
In Halacha, a single knot is not considered a knot at all[4], as it will not hold firmly in place. One may always tie or untie such a knot on Shabbos.
A double knot is considered a knot. Further, it is possible that because it is tight, it is considered to be a ‘professional knot’ and is Rabbinically forbidden to be tied, even if one plans to untie it within 24 hours[5].
A bow is also not considered a knot[6] and may be tied and untied without any concern. The Alter Rebbe[7] and Mishna Berura rule that one may also tie a bow on top of a bow (a double bow) even though it will hold tightly[8].
However, if the bow is tied on top of a single knot, the way we tie our shoelaces, it is considered a knot[9]. However, it is not considered to be a ‘professional knot’ as it does not hold as tight as a double knot[10]. If this type of knot is intended to be untied within 24 hours, it may be tied and untied on Shabbos. This is the reason why we can tie our shoelaces on Shabbos, because presumably the laces will be untied later that day when taking off our shoes[11]. If this same knot was tied with the intention that it last for longer than a day, but will be untied at some point in the future, tying or untying it would entail a Rabbinic prohibition.
It is possible that if one ties a single knot and then does something else to secure it, this too would be forbidden like securing a single knot with a bow[12]. Therefore, one should not wind a string around something and secure it by tying a single knot and then tucking the ends of the string back underneath the windings. Doing so may even be considered like a double knot which cannot even be tied for less than 24 hours[13].
There is a minority view that a bow on top of a knot like a shoelace, is not considered a knot and would be permissible in all circumstances[14].
Tying for a Mitzvah
The Shulchan Aruch[15] rules that a knot which is only Rabbinically forbidden may be tied or untied on Shabbos for the needs of a Mitzvah.
This ruling is derived from the final Mishna in Mesechta Shabbos[16] which describes an incident that took place one Shabbos in the days of the father of Rabbi Tzadok. In this episode, they tied an earthenware vessel with a reed-grass, to use it to measure the size of the opening in a certain barrel. This measurement was necessary for the laws of Tumas Ohel – impurity transferred by a corpse under a roof, to determine whether the impurity would transfer to an additional structure or not.
The Mishna concludes that from this episode, we learn that we can tie knots on Shabbos. The Gemara qualifies that this is only permissible for the needs of a Mitzvah, as was the case in the episode described in the Mishna. Rashi[17] qualifies that even then, one may only tie a Rabbinically forbidden knot[18].
This allowance refers to both types of Rabbinically forbidden knots; a ‘professional knot’ that will be untied even within 24 hours or a ‘non-professional’ knot that will be untied at a later point in the future beyond 24 hours[19].
The Magen Avraham[20] qualifies that the allowance for the sake of a Mitzvah only applies if one cannot achieve the same outcome in a completely permissible way. If other options are available, on what basis can we permit doing something that would otherwise be Rabbinically forbidden[21]?
Even for the purpose of a Mitzvah, one may not tie a knot if it will be left indefinitely, even if it is an ‘unprofessional knot’[22]. These knots are Biblically forbidden and we do not allow Biblical prohibitions for the sake of a Mitzvah. Even if one intends to untie the knot after Shabbos, if there is a concern that one may later decide to leave the knot in place, it is not permissible for the purpose of a Mitzvah[23].
Tying the Sefer Torah
Tying up the Sefer Torah is considered to be a Mitzvah purpose. Therefore, if required, one may tie it with a Rabbinically forbidden knot. When tying the Sefer Torah, there is no concern of coming to tie a Biblically forbidden knot. This is because the knot will not be left in place indefinitely, since the Sefer Torah will be used again at a future point in time and the knot will be untied[24].
Based on the Magen Avraham’s ruling, if there is a completely permissible alternative, one should not tie the Sefer Torah with a knot. One should rather use a that is secured with Velcro or buckle-type clicks or hooks.
But where there is no alternative, the question arises whether one may tie it with a knot and if yes, how this knot should be tied. The question is not only relevant for Gelilah on Shabbos. The type of knot that is allowed will also apply when tying the Sefer Torah on a weekday if this knot will have to be untied to read the Torah on Shabbos.
This question is also relevant in those communitieis who follow the ancient Germanic-Ashkenazi custom of tying the Sefer Torah with a long sash called a Wimpel. The Wimpel needs to be tied to secure it in place.
Where the Sefer Torah being tied at Shachris will be used again at Mincha as well, one may certainly tie a ‘non-professional knot’ such as a shoelace bow, because it will be untied within 24 hours and is completely permissible even for a non-Mitzvah purpose.
In many situations, the Sefer Torah will not be used again within 24 hours and the knot would remain for longer. Examples may include where one ties the Sefer Torah at Mincha on Shabbos and it will only be used again on Mondy morning. It is also applicable when the Maftir on Shabbos morning is from a different Sefer Torah than the one being used at Mincha, such as on Shabbos Rosh Chodesh. It would also apply when tying the Sefer Torah on Thursday morning which would then have to be untied on Shabbos morning. In these cases, the following laws apply;
Tying a bow on top of a knot (like a shoelace knot), is a Rabbinically forbidden knot and it is preferable not to tie the sash in this manner[25]. If one could wrap the sash tightly a number of times around the Sefer Torah in a secure manner, this would be preferable as it does not involve any knots. One could also wrap the gartel around the Torah and then thread the loose ends back under the windings to secure it.
However, if this will not hold the sash securely in place, it is permissible to tie the otherwise Rabbinically forbidden bow on top of a knot. In fact, Ketzos Hashulchan[26] writes that tying a knot with a bow may be preferable to just winding the sash, since some Torah sashes may not be long enough to wrap them enough times to be secure.
He also suggests that merely wrapping the sash around the Torah without tying it, may be disrespectful to the Sefer Torah.
________________________
[1] Shabbos 74a
[2] Shabbos 74b. Presumably the Jewish people did not actually make traps and catch fish in the desert, but rather used dyes that they had already or acquired. The Melachos of Shabbos include activities that in theory would have to have been done to make the materials and construct the Mishkan.
[3] Based on Tur and Shulchan Aruch 317 and Shulchan Aruch Harav 317 1-2
[4] Shulchan Aruch Harav 317:3
[5] Ram”o 317:1 and Shulchan Aruch Harav 317:2
[6] Shulchan Aruch 317:5
[7] Shulchan Aruch Harav 651:6
[8] 317:29. See Ta”z 317:7 quoting Mordechai
[9] Ta”z 317:7 and Magen Avraham 317:15
[10] ibid
[11] Even if someone may change their mind and slip off their shoes rather than untying the laces, it is still permissible because at the time of tying them, it was probable that they would be untied within 24 hours. If someone knows for certain that they will not untie their laces within 24 hours, one may not tie a shoelace bow.
[12] See Avnei Nezer Orach Chaim 179 who explains that the reason that it is forbidden to tie a bow on top of a single knot is because the bow holds the single knot in place and makes it last. See Mishna Berura 651:11 who writes that one may not bind a Lulav on Yomtov by tying a single knot and then wrapping the remaining ends to hold the knot in place.
[13] See Divrei Nechemiah Hosafos on Orach Chaim 651.
[14] Ram”o 317:3. The Vilna Gaon explains that this is permissible because a single knot in not a knot and a bow is not a knot, so the combination of the two will also not be a knot.
[15] Orach Chaim 317:1
[16] Shabbos 157a
[17] 157a ד"ה וקושרין
[18] The Acharonim (See Avnei Nezer Orach Chaim 182) question why one is allowed to violate a Rabbinic law for the sake of a Mitzvah. The general rule is that on Shabbos one may only do a ‘double Rabbinic’ act i.e. a Rabbinic violation of that which is itself a Rabbinic violation, for the sake of a Mitzvah. For an in depth and novel explanation see Likkutei Sichos Volume 14 Parshas Vaeschanan.
[19] Magen Avraham 317:2
[20] ibid
[21] Shulchan Aruch Harav 317:4 and Mishna Berura 317:11
[22] Ketzos Hashulchan 123:9 based on Shulchan Aruch Harav 651:6 concerning a Lulav where one does not untie the knot after Sukkos ends
[23] Pri Megadim Eshel Avraham 317:6 and 20 concerning tying a knot in Tzitzis
[24] Ketzos Hashulchan 123:9
[25] Minchas Shabbos 80:155, Nimukei Orach Chaim quoting his father the Darkei Teshuvah, Minchas Yitzchak 8:19, Maharshag 1:60
[26] 123:9
Tying and untying knots are both forbidden Melachos on Shabbos[1]. In the construction of the Mishkan, knots were tied and untied to make traps to catch the Chilazon fish that was needed to make the blue Techeiles dye[2].
Halacha distinguishes between knots that are forbidden either Biblically or Rabbinically and knots that are permissible and may be tied and untied Lechatchilah. For the purpose of simplicity, the distinctions are as follows[3];
To be Biblically forbidden to either tie or untie, the knot must be tied with the intention that it will remain in place forever, meaning that there is no intention to untie the knot at any future point in time. This is referred to as a Kesher Shel Kayama, a permanent knot. According to some authorities, the knot must also be a ‘professional knot’ to constitute a Biblical violation.
A knot that one intends to untie within 24 hours and is also a ‘non-professional knot’, may be tied and untied on Shabbos in all circumstances.
Even if one intends to untie it within 24 hours, if the knot is a ‘professional knot’, it is Rabbinically forbidden to either tie or untie on Shabbos. A ‘non-professional’ knot which is tied with the intention to untie it at a certain point of time in the future that occurs later than 24 hours from tying, is also Rabbinically forbidden to tie or untie on Shabbos.
The Status of Different Types of Knots
In Halacha, a single knot is not considered a knot at all[4], as it will not hold firmly in place. One may always tie or untie such a knot on Shabbos.
A double knot is considered a knot. Further, it is possible that because it is tight, it is considered to be a ‘professional knot’ and is Rabbinically forbidden to be tied, even if one plans to untie it within 24 hours[5].
A bow is also not considered a knot[6] and may be tied and untied without any concern. The Alter Rebbe[7] and Mishna Berura rule that one may also tie a bow on top of a bow (a double bow) even though it will hold tightly[8].
However, if the bow is tied on top of a single knot, the way we tie our shoelaces, it is considered a knot[9]. However, it is not considered to be a ‘professional knot’ as it does not hold as tight as a double knot[10]. If this type of knot is intended to be untied within 24 hours, it may be tied and untied on Shabbos. This is the reason why we can tie our shoelaces on Shabbos, because presumably the laces will be untied later that day when taking off our shoes[11]. If this same knot was tied with the intention that it last for longer than a day, but will be untied at some point in the future, tying or untying it would entail a Rabbinic prohibition.
It is possible that if one ties a single knot and then does something else to secure it, this too would be forbidden like securing a single knot with a bow[12]. Therefore, one should not wind a string around something and secure it by tying a single knot and then tucking the ends of the string back underneath the windings. Doing so may even be considered like a double knot which cannot even be tied for less than 24 hours[13].
There is a minority view that a bow on top of a knot like a shoelace, is not considered a knot and would be permissible in all circumstances[14].
Tying for a Mitzvah
The Shulchan Aruch[15] rules that a knot which is only Rabbinically forbidden may be tied or untied on Shabbos for the needs of a Mitzvah.
This ruling is derived from the final Mishna in Mesechta Shabbos[16] which describes an incident that took place one Shabbos in the days of the father of Rabbi Tzadok. In this episode, they tied an earthenware vessel with a reed-grass, to use it to measure the size of the opening in a certain barrel. This measurement was necessary for the laws of Tumas Ohel – impurity transferred by a corpse under a roof, to determine whether the impurity would transfer to an additional structure or not.
The Mishna concludes that from this episode, we learn that we can tie knots on Shabbos. The Gemara qualifies that this is only permissible for the needs of a Mitzvah, as was the case in the episode described in the Mishna. Rashi[17] qualifies that even then, one may only tie a Rabbinically forbidden knot[18].
This allowance refers to both types of Rabbinically forbidden knots; a ‘professional knot’ that will be untied even within 24 hours or a ‘non-professional’ knot that will be untied at a later point in the future beyond 24 hours[19].
The Magen Avraham[20] qualifies that the allowance for the sake of a Mitzvah only applies if one cannot achieve the same outcome in a completely permissible way. If other options are available, on what basis can we permit doing something that would otherwise be Rabbinically forbidden[21]?
Even for the purpose of a Mitzvah, one may not tie a knot if it will be left indefinitely, even if it is an ‘unprofessional knot’[22]. These knots are Biblically forbidden and we do not allow Biblical prohibitions for the sake of a Mitzvah. Even if one intends to untie the knot after Shabbos, if there is a concern that one may later decide to leave the knot in place, it is not permissible for the purpose of a Mitzvah[23].
Tying the Sefer Torah
Tying up the Sefer Torah is considered to be a Mitzvah purpose. Therefore, if required, one may tie it with a Rabbinically forbidden knot. When tying the Sefer Torah, there is no concern of coming to tie a Biblically forbidden knot. This is because the knot will not be left in place indefinitely, since the Sefer Torah will be used again at a future point in time and the knot will be untied[24].
Based on the Magen Avraham’s ruling, if there is a completely permissible alternative, one should not tie the Sefer Torah with a knot. One should rather use a that is secured with Velcro or buckle-type clicks or hooks.
But where there is no alternative, the question arises whether one may tie it with a knot and if yes, how this knot should be tied. The question is not only relevant for Gelilah on Shabbos. The type of knot that is allowed will also apply when tying the Sefer Torah on a weekday if this knot will have to be untied to read the Torah on Shabbos.
This question is also relevant in those communitieis who follow the ancient Germanic-Ashkenazi custom of tying the Sefer Torah with a long sash called a Wimpel. The Wimpel needs to be tied to secure it in place.
Where the Sefer Torah being tied at Shachris will be used again at Mincha as well, one may certainly tie a ‘non-professional knot’ such as a shoelace bow, because it will be untied within 24 hours and is completely permissible even for a non-Mitzvah purpose.
In many situations, the Sefer Torah will not be used again within 24 hours and the knot would remain for longer. Examples may include where one ties the Sefer Torah at Mincha on Shabbos and it will only be used again on Mondy morning. It is also applicable when the Maftir on Shabbos morning is from a different Sefer Torah than the one being used at Mincha, such as on Shabbos Rosh Chodesh. It would also apply when tying the Sefer Torah on Thursday morning which would then have to be untied on Shabbos morning. In these cases, the following laws apply;
Tying a bow on top of a knot (like a shoelace knot), is a Rabbinically forbidden knot and it is preferable not to tie the sash in this manner[25]. If one could wrap the sash tightly a number of times around the Sefer Torah in a secure manner, this would be preferable as it does not involve any knots. One could also wrap the gartel around the Torah and then thread the loose ends back under the windings to secure it.
However, if this will not hold the sash securely in place, it is permissible to tie the otherwise Rabbinically forbidden bow on top of a knot. In fact, Ketzos Hashulchan[26] writes that tying a knot with a bow may be preferable to just winding the sash, since some Torah sashes may not be long enough to wrap them enough times to be secure.
He also suggests that merely wrapping the sash around the Torah without tying it, may be disrespectful to the Sefer Torah.
________________________
[1] Shabbos 74a
[2] Shabbos 74b. Presumably the Jewish people did not actually make traps and catch fish in the desert, but rather used dyes that they had already or acquired. The Melachos of Shabbos include activities that in theory would have to have been done to make the materials and construct the Mishkan.
[3] Based on Tur and Shulchan Aruch 317 and Shulchan Aruch Harav 317 1-2
[4] Shulchan Aruch Harav 317:3
[5] Ram”o 317:1 and Shulchan Aruch Harav 317:2
[6] Shulchan Aruch 317:5
[7] Shulchan Aruch Harav 651:6
[8] 317:29. See Ta”z 317:7 quoting Mordechai
[9] Ta”z 317:7 and Magen Avraham 317:15
[10] ibid
[11] Even if someone may change their mind and slip off their shoes rather than untying the laces, it is still permissible because at the time of tying them, it was probable that they would be untied within 24 hours. If someone knows for certain that they will not untie their laces within 24 hours, one may not tie a shoelace bow.
[12] See Avnei Nezer Orach Chaim 179 who explains that the reason that it is forbidden to tie a bow on top of a single knot is because the bow holds the single knot in place and makes it last. See Mishna Berura 651:11 who writes that one may not bind a Lulav on Yomtov by tying a single knot and then wrapping the remaining ends to hold the knot in place.
[13] See Divrei Nechemiah Hosafos on Orach Chaim 651.
[14] Ram”o 317:3. The Vilna Gaon explains that this is permissible because a single knot in not a knot and a bow is not a knot, so the combination of the two will also not be a knot.
[15] Orach Chaim 317:1
[16] Shabbos 157a
[17] 157a ד"ה וקושרין
[18] The Acharonim (See Avnei Nezer Orach Chaim 182) question why one is allowed to violate a Rabbinic law for the sake of a Mitzvah. The general rule is that on Shabbos one may only do a ‘double Rabbinic’ act i.e. a Rabbinic violation of that which is itself a Rabbinic violation, for the sake of a Mitzvah. For an in depth and novel explanation see Likkutei Sichos Volume 14 Parshas Vaeschanan.
[19] Magen Avraham 317:2
[20] ibid
[21] Shulchan Aruch Harav 317:4 and Mishna Berura 317:11
[22] Ketzos Hashulchan 123:9 based on Shulchan Aruch Harav 651:6 concerning a Lulav where one does not untie the knot after Sukkos ends
[23] Pri Megadim Eshel Avraham 317:6 and 20 concerning tying a knot in Tzitzis
[24] Ketzos Hashulchan 123:9
[25] Minchas Shabbos 80:155, Nimukei Orach Chaim quoting his father the Darkei Teshuvah, Minchas Yitzchak 8:19, Maharshag 1:60
[26] 123:9