My son recently stopped wearing a necktie and lace-up shoes on the Sabbath. He explained that otherwise he fears transgressing the prohibition against tying knots on the Sabbath. Is he correct in this matter?
A Mother in Israel
Via E-mail
Synopsis: The proximity of the mitzvah to rest and refrain from work on the Sabbath to the description in Parashat Vayakhel of the construction of the Tabernacle in Parashat Vayakhel is explained by Rashi citing the Mechilta as a warning that the 39 melachot – labors used for the Tabernacle – are forbidden on the Sabbath. Among them is “ha’ko’sher v’ha’matir” – tying and untying [a knot]. The Mishna (Shabbos 111b) mentions that tying and untying knots like camel drivers and sailors is forbidden on the Sabbath. The Gemara in Shabbos (74b) discusses how knots were used for the Tabernacle – either in weaving the curtains or in preparing nets to capture the chilazon for techelet dye.
The Mechaber (Orach Chayyim 317:1) adds that knots similar to skilled craftsmen’s incur a korban Chattat. Rabbi Moshe Sofer (Kaf HaChayyim, Orach Chayyim, ad loc sk 2) observes that while there is no sin offering today, there remains a consequence – one’s testimony as halachic witnesses is invalidated, which becomes especially relevant when serving as witnesses for a betrothal or kiddushin.
Rashi explains the prohibited knots as knots of permanence. Chayyei Adam (Topic 26-27: 1-2) states that any knot meant to last for a lengthy period is of permanence, but some view any tightly squeezed (tied) knot as permanent as well, leading some people avoid tying such knots. Rema brings Rashi, Rosh, Rabbeinu Yerucham, and Tur who disagree about the length of time a knot must remain tied to be considered of permanence (24 hours to a week). According to Taz (Orach Chayyim 317:sk1) the biblically forbidden knot is firm, sturdy, and lasting. Additionally, a knot that is intended to be untied the same day or is not sturdy is rabbinically prohibited (see Tur ad loc).
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Answer: After the Torah scroll is read in the synagogue, congregants perform the hagbah, lifting up the scroll from the bimah, and the gelilah, rolling the scroll closed and securing it with its belt and then putting the mantel (covering) back on the Torah. (These actions combined are actually one set; however, in Ashkenazic congregations, it is divided into two distinct honors. One individual is honored with hagbah and the other is honored with gelilah. In Sefardic and Oriental congregations, the Torah scroll is secured in a box-like cover; therefore there is only one honor involved, which is hagbah, basically closing the box. Therefore, our discussion does not relate to the Sefardic rite.) The problem on the Sabbath and festivals is with tying the belt.
The following question was presented to Rabbi Moshe Stern, Debreciner Rav, zt”l (Responsa Ba’er Moshe, vol. 6:55): “What is the halacha as regards tying a bow as a means of fastening the belt that wraps and secures the Torah scroll at Mincha on the Sabbath?” His initial assertion is that one should tie a bow over a bow; however, one who ties a bow over a knot has upon whom to rely.
Rabbi Stern continues to discuss the matter at length. Does one have to take care to avoid making a bow on top of a knot on the Torah scroll at Mincha on the Sabbath ? Also, in the event that at Shacharit or Mincha a scroll was taken out and it was discovered that the bow was in place from the Thursday that just passed or from Sabbath of the previous week, are the congregants allowed to untie the closure to read from the Torah? He cites Minchat Shabbat (Responsum 80) who would prohibit tying a bow in such a manner at Mincha since it will remain [tied] until Monday or the following Sabbath when the Torah will be used for reading again. Similarly, according to his view, on the Sabbath at Shacharit it would be prohibited to tie the belt if it is known that at Mincha a different Torah will be read. He also cautions against reading from a scroll whose belt is tied with a bow over a knot, because in his view, only where such a bow is in place for a period of less than 24 hours is it considered to be ben yomo which may be untied.
Now, Rabbi Stern offers that in actuality the halacha does not follow the view of Minchat Shabbat. Rather the prevailing view is according to Rabbi Shimon Greenfield (Responsa Maharshag, vol. 1:60) who permits a knot with a bow on top of it (this is essentially Rema’s view; Orach Chayyim 317:5), but he goes even further and cautions that if one tied a knot over a knot [publicly] he is not to be criticized. Of course, one is duty bound to speak with him [later, privately] and explain that he should not tie in that manner, but the observer should never forcibly stop him.
He cites as well the Munkaczer Rebbe (the Minchat Elazar in his notes to O.C. 317) who also opines that it is permitted to tie a bow on top of a knot when securing the belt around the Torah scroll at Mincha on the Sabbath for other reasons (which he notes in his discussion).
Rabbi Stern also addresses your very question regarding shoelaces. “Be aware that insofar as a bow on top of a knot [is made] when tying shoes, all would permit so doing, because surely he is going to untie it within 24 hours. Therefore, [even] in the afternoon after his [Shabbat] afternoon nap, he may tie a [bow on top of a knot], as at night on Motza’ei Shabbat he will [surely] untie it and there is no apprehension in this matter.
Neckties present a different set of circumstances for some individuals. I present myself as the example. Since I find that at times I have to make the tie [i.e., tie the knot] more than once in order to assure that the front of the tie is longer than the back half, I therefore make all my ties in advance and keep them together with the matching suit. When I put it on, I simply loosen the loop so that I am able to slip the tie over my head and then adjust it around my neck. When I wish to remove the tie, I simply do the same in reverse order.
What is not so simple is the following: According to all views, since I leave the tie in its knot permanently (save for when it is sent off to the cleaners), I would not be allowed to untie that knot on the Sabbath.
Now, returning to the belt – the chagorah (gartel) that is tied around the Torah: Rabbi Yehoshua Neuwirth (Shemirat Shabbat K’hilchato, vol. 1, chapter 15:52) notes that when one will leave it tied for an extended period, albeit not a full week [of seven days], and it is for a mitzvah [such as securing a Torah scroll properly], doing so is permitted.
Nowadays it has become commonplace to use either an elasticized belt with a buckle or a belt with two Velcro fasteners; thus the entire question of tying and untying the Sefer Torah’s belt on the Sabbath and festivals can be bypassed.
In the same vein, some people prefer loafers (shoes without laces) on the Sabbath for ease of use as well as avoidance of tying and untying. It seems that your son has chosen to do this for now. As regards a necktie, there really is no halacha that states that one must wear one, so if that’s his choice, so be it. It is possible that he will resume wearing lace-up shoes and a tie at some point, so as his current practice does have basis in halacha it may be best not to pressure him one way or the other.
May continued discussion of hilchot Shabbat and scrupulous observance of the laws bring us to merit a yom shekulo Shabbat with the advent of Moshiach speedily in our days.
