Translation:Shulchan Aruch/Orach Chaim/317

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. 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. 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. 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. 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. 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.