Arukh HaShulchan, Orach Chaim 317:11-18

Hook

Imagine the late Friday afternoon sun casting long, golden shadows across a stone-paved courtyard in Jerusalem, Damascus, or Tetouan. The air is thick with the sweet, warming aromas of cumin, coriander, and slow-cooking meat. In the kitchen, a mother carefully prepares the dafina or tbit—the traditional, slow-cooked Shabbat stew. Before she places the heavy pot over the coals, she takes a small linen pouch filled with rice and spices, drawing its mouth tight and securing it with a simple, elegant knot.

This simple physical act—the binding and releasing of a knot—lies at the very heart of the physical and spiritual transition into Shabbat. It is a moment where the physical labor of the week is bound up, set aside, and transformed into a vessel for holiness. In the Sephardi and Mizrahi tradition, the laws of tying (Koshair) and untying (Matir) on Shabbat are not merely cold, abstract legal restrictions. Instead, they are viewed as a sacred choreography of the hands, a rhythmic dance that mirrors the cosmic balance of holding on and letting go, of binding our worldly anxieties so that we may release our souls into the expansive, restorative joy of the Sabbath day.

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Context

To fully appreciate the Sephardi and Mizrahi approach to the laws of Shabbat, we must ground ourselves in the diverse locales, historical eras, and vibrant communities where these traditions were forged, debated, and lovingly preserved.

Safed and Toledo: The Halakhic Foundations of Maran

The primary halakhic anchor for Sephardic Jewry is Rabbeinu Yosef Karo (1488–1575), known affectionately as Maran (Our Master). Born in Spain, Karo was exiled during the tragic expulsion of 1492, eventually settling in the mystical, mountaintop city of Safed in the Land of Israel. It was there, amidst a community of kabbalists and scholars, that he compiled the Shulchan Arukh (The Set Table). In Shulchan Arukh, Orach Chaim 317, Maran laid down the foundational laws of tying and untying on Shabbat. His approach, deeply rooted in the Talmudic rulings of the Spanish giants—such as the Rif (Rabbi Yitzchak Alfasi) and the Rambam (Maimonides)—emphasizes the essential nature of human intention and the physical definition of what constitutes a "permanent" structure. For Maran, halakha is a living, breathing reality that must be accessible, clear, and deeply integrated into the daily life of the community.

Baghdad, Iraq: The Living Synthesis of the Ben Ish Chai

Moving forward to the late 19th and early 20th centuries, we encounter the magnificent legacy of Hakham Yosef Hayyim of Baghdad (1835–1909), known universally by the title of his magnum opus, the Ben Ish Chai. Baghdad was a bustling metropolis of Torah study, trade, and rich Judeo-Arabic culture. The Ben Ish Chai was a master of both the exoteric halakha and the esoteric secrets of the Kabbalah. He spoke to a community that lived in a warm, semi-arid climate where outdoor activities, water storage, and complex culinary preparations were part of daily life. In his weekly sermons, which drew thousands of eager listeners, he explained how the laws of Shabbat—including the intricate details of tying knots on water skins, clothing, and food sacks—applied to the modernizing world of the Ottoman Empire. His rulings brought a unique blend of stringency in spiritual intention and practical leniency in domestic life, ensuring that the joy of Shabbat was never overshadowed by anxiety.

North Africa: The Culinary and Domestic Landscape

In the vibrant Jewish communities of Morocco, Algeria, Tunisia, and Libya, the laws of Shabbat were woven into the very fabric of the home. Here, the preservation of local custom (minhag) was paramount. North African sages, such as Rabbi Shalom Messas of Morocco and Rabbi Khalfon Moshe Hakohen of Djerba, navigated the intersection of ancient Mediterranean traditions with modern household items. In these communities, the preparation of food was a primary expression of religious devotion. The physical acts of tying spice bundles, securing the covers of clay cooking vessels, and wrapping garments were subject to meticulous, generational transmission. Mothers taught daughters, and fathers taught sons, not just from books, but through imitation and oral instruction. This created a living, sensory-rich halakhic culture where the home itself served as the primary academy of Torah.

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Text Snapshot

To understand how these concepts are discussed in the halakhic literature, let us look at a text snapshot from the Arukh HaShulchan, written by the Lithuanian posek Rabbi Yechiel Michel Epstein (1829–1908). While the Arukh HaShulchan is an Ashkenazic work, it provides a brilliant, comprehensive overview of the core Talmudic principles of tying and untying on Shabbat, which we will analyze and contrast with Sephardic practice.

Arukh HaShulchan, Orach Chaim 317:11-13

"הַקּוֹשֵׁר קֶשֶׁר שֶׁל קַיָּמָה וְהוּא מַעֲשֵׂה אֻמָּן – חַיָּב חַטָּאת... וְאִם הוּא קֶשֶׁר שֶׁל קַיָּמָה וְאֵינוֹ מַעֲשֵׂה אֻמָּן, אוֹ שֶׁאֵינוֹ שֶׁל קַיָּמָה וְהוּא מַעֲשֵׂה אֻמָּן – פָּטוּר אֲבָל אָסוּר. וְאִם אֵינוֹ שֶׁל קַיָּמָה וְאֵינוֹ מַעֲשֵׂה אֻמָּן – מֻתָּר לְכַתְּחִלָּה."

"One who ties a permanent knot (kesher shel kayama) that is also the work of a craftsman (ma'aseh uman) is liable for a sin offering (Chatat) from the Torah... If it is a permanent knot but not the work of a craftsman, or if it is not a permanent knot but is the work of a craftsman, it is exempt from Torah punishment but rabbinically forbidden. And if it is neither a permanent knot nor the work of a craftsman, it is permitted ab initio (l'chatgila)."

Understanding the Halakhic Mechanism

In this passage, the Arukh HaShulchan outlines the two primary criteria that determine the halakhic status of any knot on Shabbat:

1. Permanence (Shel Kayama): Is the knot intended to remain tied indefinitely, or is it temporary, meant to be undone in the near future?
2. Craftsmanship (Ma'aseh Uman): Is the knot complex, professional, and typically tied by skilled craftsmen (such as sailors, camel drivers, or shoemakers), or is it a simple, amateur knot that anyone can tie?

If a knot possesses both of these characteristics—if it is permanent and professionally made—tying or untying it on Shabbat is a direct violation of the Torah-level prohibitions of Koshair (tying) or Matir (untying), as derived from the construction of the Mishkan (Tabernacle) in Exodus 35:1. If it possesses only one of these characteristics, it is rabbinically prohibited (assur m'drabbanan). If it possesses neither—meaning it is a simple, temporary knot—it is completely permitted to tie and untie on Shabbat.

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Minhag/Melody

In the Sephardi and Mizrahi world, halakha does not exist in a vacuum; it is always accompanied by song. The physical act of releasing a knot (Matir) finds its perfect spiritual counterpart in the rich tradition of Sephardic piyutim (liturgical poems) sung around the Shabbat table or in the synagogue during the early hours of the morning.

The Baqashot: Singing in the Dawn

In the Moroccan and Syrian traditions, the long winter Friday nights culminate in the Baqashot (petitions). Beginning at midnight or in the very early hours of Saturday morning, long before the sun rises, the community gathers in the synagogue. In the dim, warm light of oil lamps, they sing intricate, poetic verses that have been passed down through the centuries.

One of the most beloved and universally sung piyutim during Shabbat is Dror Yikra ("He Will Proclaim Freedom"), composed by the 10th-century Spanish-Moroccan grammarian and poet Dunash ben Labrat. The very opening lines of this song resonate deeply with the halakhic theme of untying and release:

"דְּרוֹר יִקְרָא לְבֵן וּלְבַת, וְיִנְצָרְכֶם כְּמוֹ בָבַת. נְעִים שִׁמְכֶם וְלֹא יֻשְׁבַּת, שְׁבוּ וְנוּחוּ בְּיוֹם שַׁבָּת."

"He will proclaim freedom for son and daughter, and will guard you as the pupil of the eye. Pleasant is Your name and it shall not cease; sit and rest on the Shabbat day."

The Hebrew word for freedom used here, Dror, is conceptually linked to the act of untying. To be free is to have the knots of slavery, debt, labor, and anxiety untied. When we sing Dror Yikra, we are celebrating the ultimate act of spiritual Matir—the Divine untying of the heavy burdens that bind our souls during the six days of creative work.

The Maqamat System: Aligning the Soul

In the Syrian, Egyptian, and Jerusalem-Sephardic traditions, these piyutim are sung according to the Maqamat—a highly developed system of Arabic musical modes. Each Shabbat has its own designated Maqam that reflects the theme of the weekly Torah portion or the spiritual energy of the day.

For a Shabbat where we focus on the laws of structure, boundary, and the careful definition of actions (such as the laws of Shabbat knots), the community often sings in Maqam Rast. Rast is the foundational maqam, representing alignment, law, strength, and directness. The melodies of Rast are steady, majestic, and clear. Singing the praises of Shabbat in Maqam Rast instills a sense of order and cosmic harmony. It reminds the singer that the boundaries of halakha—the precise definitions of what we may bind and what we must release—are not confining, but are rather the very structures that allow our spiritual energy to flow safely and beautifully.

Alternatively, when the focus shifts to the deep, emotional yearning for liberation and the release of exile, the melodies transition to Maqam Hijaz. Hijaz is a deeply soulful, yearning mode that evokes feelings of exile, hope, and intense devotion. It is the sound of the soul crying out to have its chains untied, pleading with the Creator to "unloose the bound" (matir asurim).

The Shabbat Kitchen: The Knots of the Dafina

This connection between the physical and the spiritual is also felt deeply in the domestic sphere. In Moroccan Jewish homes, the preparation of the Shabbat dafina (stew) historically involved wrapping various ingredients—such as rice, wheat berries, or spices—in individual cheesecloth or linen bags. These bags had to be tied securely so their contents would not spill into the main broth during the long hours of slow cooking, yet they needed to be opened easily on Shabbat morning.

To navigate this practically and halakhically, Moroccan women developed a beautiful domestic minhag. Instead of tying these food pouches with tight, permanent double knots, they would secure them with a simple, loose slipknot or a bow (aniva). When the hot dafina was served on Shabbat morning, the mother of the home would gently pull the end of the string, and the knot would effortlessly unravel, releasing the steaming, fragrant grains onto the serving platter.

This physical act of untying the food pouch was met with smiles and blessings of abundance. It was a tangible, sensory demonstration of the law of Matir: a knot designed from the very beginning to be temporary, tied with the explicit intention of being undone, is not only permitted but becomes a source of culinary joy and familial warmth. The ease with which the knot slipped open served as a physical metaphor for how easily blessings should flow into the lives of her family, free of obstacles and complications.

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Contrast

When we compare the Sephardi and Mizrahi halakhic approach to the laws of tying and untying with the Ashkenazic tradition, we discover a beautiful, respectful divergence in how we define time, intention, and the physical nature of our actions.

The Definition of "Permanence" (Kayama)

The most significant difference between the two traditions lies in how they define a "permanent knot" (kesher shel kayama).

• The Ashkenazic Approach: As codified by the Rema (Rabbi Moses Isserles) and discussed in the Arukh HaShulchan Arukh HaShulchan, Orach Chaim 317:14, the Ashkenazic tradition is highly sensitive to the passage of time. According to many Ashkenazi authorities, any knot that is intended to remain tied for more than seven days is rabbinically considered a "permanent knot" (kesher shel kayama). Some stricter opinions even suggest that a knot intended to last for more than twenty-four hours borders on this prohibition. Therefore, an Ashkenazi Jew wrapping a package or tying a garbage bag on Shabbat must be careful not to tie a double knot if they do not intend to untie it within a few days.
• The Sephardic Approach: Maran Yosef Karo, in Shulchan Arukh, Orach Chaim 317:1, presents a different conceptual framework. Following the Rambam, Maran rules that a knot is only considered "permanent" if it is intended to remain tied forever (l'olam), or at least for an indefinite, very long period with no plan to ever undo it. If a person ties a knot with the clear intention of untying it at some point in the future—even if that point is several weeks or months away—it does not fall under the strict category of a "permanent knot" from the perspective of Torah law.

The Practical Ramification: Garbage Bags and Sacks

This divergence leads to very different practical experiences in the home:

• Garbage Bags: When sealing a garbage bag on Shabbat, a common practice is to tie the plastic handles together. For an Ashkenazi Jew, tying a tight double knot on a garbage bag that will be thrown into the outdoor bin (and never untied) is problematic, as that knot is intended to remain tied forever. Therefore, they must use a single knot, a bow, or a twist-tie. For a Sephardic Jew, following the rulings of contemporary poskim like Rabbi Ovadia Yosef in Yalkut Yosef, the act of tying a garbage bag is entirely permitted. Since the bag is being discarded and will be destroyed or buried in a landfill, the knot has no halakhic value or "permanence" of significance. It is not a "craftsman's knot," nor is it tied to preserve something valuable forever. Thus, the Sephardic practice is generally more lenient and practical regarding the disposal of household waste on Shabbat.

The Double Knot on Shoes

Another fascinating area of contrast is the common shoe-tying method: a single knot followed by a bow (aniva).

• The Ashkenazic View: The Arukh HaShulchan Arukh HaShulchan, Orach Chaim 317:15 discusses whether a bow tied on top of a single knot is considered a proper knot. The consensus is that a bow is legally considered a temporary connection, not a knot, because it can be undone with a single pull. However, if one ties a double knot (a knot on top of a knot) on their shoes, and they intend to leave it that way for several days, it becomes halakhically problematic.
• The Sephardic View: Sephardic authorities, including the Ben Ish Chai, emphasize that since shoes are put on and taken off daily, any knot tied on them is inherently temporary. Even if a double knot is tied on a shoe lace to keep it from slipping, as long as the intention is to untie it when taking the shoes off at night or at the end of the week, it is completely permitted. The physical reality of daily life dictates the halakhic status of the knot, rather than a rigid, arbitrary timeframe.

These differences highlight the unique genius of each tradition. The Ashkenazic path seeks to guard the sanctity of Shabbat by erecting protective fences around time, treating even a week-long knot as a symbol of permanent creative labor. The Sephardic path, on the other hand, anchors halakha in the psychological reality of human intention (da'at) and the practical utility of the object, ensuring that the law remains perfectly aligned with the natural flow of human life.

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Home Practice

To bring the warmth and wisdom of the Sephardi and Mizrahi Shabbat into your own home, you do not need to be a master of complex halakhic codes. You can begin with one small, mindful practice that connects your physical hands to the spiritual themes of binding and release.

The "Shabbat Release" Kitchen Mindfulness

This Friday afternoon, as you prepare your kitchen and home for Shabbat, pay conscious attention to the knots, ties, and seals around you.

1. The Preparation: Go through your pantry and kitchen. Locate any bags of rice, pasta, bread, or spices that are secured with tight, complex knots, plastic clips, or wire twist-ties.
2. The Act of Matir (Untying): Before the sun sets and Shabbat begins, make a conscious effort to untie these knots. As you physically unravel each string or wire, take a deep, slow breath. Visually and mentally associate this physical act of untying with the release of your own internal knots. Say to yourself: "Just as I untie this vessel to access the food inside, I now untie and release the stresses, anxieties, and labor of the past six days, preparing my soul to receive the expansive light of Shabbat."
3. The Shabbat Bow: If you need to seal any food bags, trash bags, or clothing items during Shabbat itself, practice the Sephardic-aligned method of using a simple, elegant bow (aniva) or a single, loose slipknot. Enjoy the tactile experience of pulling a single string on Shabbat morning to easily release a bag of fragrant spices, fresh bread, or sweet dried fruits, appreciating how the halakha beautifully accommodates our comfort and joy.
4. The Melody: As you sit at your Shabbat table, try singing the classic piyut Dror Yikra Dror Yikra. If you do not know the traditional Moroccan or Syrian melodies, you can find them easily online. Let the rhythmic, uplifting cadence of the song fill your home, reminding everyone at the table that Shabbat is a day of absolute freedom—a day when all our worldly knots are lovingly undone.

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Takeaway

The laws of Koshair and Matir—tying and untying on Shabbat—are far more than a list of restrictions. They are a profound spiritual guide for living.

In the Sephardi and Mizrahi tradition, we learn that holiness is not found by escaping the physical world, but by engaging with it mindfully. The same hands that tie the knots of labor, commerce, and creative construction during the week are the hands that gently release those knots to welcome the peace of Shabbat.

By understanding the deep halakhic insights of Maran Yosef Karo, the kabbalistic warmth of the Ben Ish Chai, and the rich musical heritage of the Baqashot, we learn to navigate our lives with balance. We discover when it is time to bind our resources, focus our energy, and build structures—and when it is time to untie our burdens, let go of our control, and sing our souls back to freedom. May this Shabbat be for you a day of true Dror—a day of release, song, and abundant blessing. Shabbat Shalom u'Mevorach!