The 15th chapter of massechet Shabbat deals with
the prohibition of tying and untying knots. The two mishnayot on yesterday’s
daf TB Shabbat 111 defines three different categories of knots. Of course they
are knots that are prohibited by Torah law on Shabbat (אסור דאורייתא וחייב), knots that are
prohibited by rabbinic law on Shabbat (אסור דרבנן ואסור אבל פטור), and knots that are completely permitted
on Shabbat (מותר להתחילה).
Rashi and Rambam define these three categories differently.
For Rashi the determining factor is duration. A forbidden knot
is one that is permanent and the person has no intention of ever untying it. An
example of this kind of knot is the knot that secures the nose ring on the
camel itself. A completely permitted knot
is one that is tied and untied daily. An example of this kind of knot would involve
tying your shoelaces. The duration of a knot prohibited by the rabbis would
fall in between a permanent knot and one that is tied and untied on a daily
basis. An example of this kind of knot would be the knot the ties a rope to the
camel’s nose ring.
For Rambam there are only two considerations, the permanence
of the knot and whether the knot was tied by a professional. If both
considerations apply, the knot is prohibited by the Torah. If only one of the
two (and it doesn’t matter which one), the knot is prohibited by the rabbis. If
neither considerations factor in, the knot is permitted to be tied and untied
and Shabbat.
Today’s daf TB Shabbat 112 solves apparent contradictions
between different baraitot by applying the three different levels of knot
tying. The Gemara sets up the question. “We learned in the mishna: 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.”(Sefaria.org translation)
Based on the resolution of this difficulty, we can conclude
that Rambam’s definition works just a little bit better within the context of
our Gemara because the text introduces a shoemaker’s knot (i.e. a professional knot)
as the one prohibited by the Torah.
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