משנה: וְיֵשׁ לְךָ קְשָׁרִים שֶׁאֵין חַייָבִין עֲלֵיהֶן כְּקֶשֶׁר הַגַּמָּלִין וּכְקֶשֶׁר הַסַּפָּנִין. קוֹשֶׁרֶת אִשָּׁה מַפְתְּחֵי חַלּוּקָהּ וְחוּטֵי סְבָכָה שֶׁל פַּסִיקְיָא וּרְצוּעוֹת מִנְעָל וְסַנְדָּל וְנוֹדוֹת יַיִן וָשֶׁמֶן וּקְדֵירָה שֶׁל בָּשָׂר. רִבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר קוֹשְׁרִין לִפְנֵי בְהֵמָה בִּשְׁבִיל שֶׁלֹּא תֵצֵא. קוֹשְׁרִין דְּלִי בַּפַּסִיקְיָא אֲבָל לֹא בַחֶבֶל וְרִבִּי יְהוּדָה מַתִּיר. כְּלָל אָמַר רִבִּי יְהוּדָה כָּל־קֶשֶׁר שֶׁאֵינוֹ שֶׁל קַייָמָא אֵין חַייָבִין עָלָיו: MISHNAH: But there are knots for which one is not liable as one is for a camel driver’s knot and a mariner’s knot. A woman may knot the openings of her garment³The garment was tied, not buttoned. Even if if was not necessary to untie all knots to undress, none of these is considered permanent and all of them may be tied or untied., and the threads of the hair net, of the belt⁴Latin fascia, -ae, f., and laces of shoe and sandal, wine and oil skins, and of a meat pot⁵If the lid was fastened with a string before the pot was put into insulating material to keep it warm for the meal on Sabbath day.. Rebbi Eliezer ben Jacob said, one may tie in front of an animal that it should not leave⁶One may leave the door of the barn or corral open but tie a rope across the opening which will force the cattle to remain inside. This obviously is a temporary device.; one may tie a pail to a belt but not to a rope⁷Since normally a rope is used, using a belt clearly makes it a temporary affair., but Rebbi Jehudah permits it. Rebbi Jehudah stated a principle: One is never liable for a knot which is not permanent⁸This is the guiding principle in this Chapter..

הלכה: ב׳. אָמַר רִבִּי חִזְקִיָּה. בְּמַפְתִּחַ אִימְרָא שֶׁהוּא מַדְבִּיקוֹ לַחַלּוּק. אָמַר רִבִּי יוֹסֵה. בָּמִפְתַּח חַלּוּק שֶׁהוּא עָשׂוּי כְמִין שְׁנֵי דַפִּין. נִשְׁמְטוּ רְצוּעוֹת מִנְעַל וְסַנְדָּל נוֹטֵל וּמַחֲזִיר. וּבִלְבַד שֶׁלֹּא יִקְשׁוֹר. חוֹטְמוֹ שֶׁנִּשְׁמַט. אִית תַּנֵָּיי תַנֵּי. מוּתָּר לְהַחֲזִיר. וְאִית תַּנָּיֵי תַנֵּי. אָסוּר לְהַחֲזִיר. הֲווֹן בָּעֵיי מֵימַר. מָאן דְּאָמַר. מוּתָּר. בְּשֶׁיֵּשׁ בּוֹ נֶקֶב אֶחָד. מָאן דְּאָמַר. אָסוּר. בְּשֶׁיֵּשׁ בָּהּ שְׁנֵי נְקָבִים. אָמַר רִבִּי יוֹסֵה בֵּירִבִּי בּוּן. בֵּין זֶה וּבֵין זֶהּ כְּמָאן דְּאָמַר. כְּשֶׁיֵּשׁ בּוֹ שְׁנֵי נְקָבִים. מָהוּ כְדוֹן. מָאן דְּאָמַר. מוּתָּר. בְּרָפִין. מָאן דְּאָמַר. אָסוּר. בָּאֲפּוּצִים. HALAKHAH: 2. ¹⁴From here to the middle of the discussion of Shabbat 16:1:1" href="/Jerusalem_Talmud_Shabbat.16.1.1">Mishnah 16:1 there exists a Genizah fragment (E) edited by J. N. Epstein (Tarbiz 3, 1931, pp. 240–243). Rebbi Ḥizqiah said, if one opens the hem which is connected to the garment¹⁵Since it is obvious that one is permitted to dress and undress, the permission given in the Mishnah to untie knots must refer to situations where untying is not strictly necessary. R. Ḥizqiah constructs a rather artificial example where the garment is buttoned but the hem on which the buttonholes are is not sewn but tied to the garment. Instead of unbuttoning , one may untie.. Rebbi Yose said, if one opens a [split]¹⁶Added from E, cf. Note 13. This describes a garment held together by a knot on each shoulder. Even though the woman could undress by untying one knot, she is permitted to untie both. Shabbat.112a">Babli 112a. garment which is made like two sheets. If shoe or sandal laces were dislocated, one removes and returns them, only one may not knot them¹⁷One may put in new shoe laces; one is not permitted to repair the torn ones by tying the pieces together.. If its nose was dislocated¹⁸The strip in the middle of the sandal through which the laces are passing., there are Tannaim who state, it is permitted to put it back, and there are Tannaim who state, it is forbidden to put it back. They wanted to say¹⁹E: Rav Ḥisda said., he who says that it is permitted, if there is one hole; he who says that it is forbidden, if there are two holes. Rebbi Yose ben Rebbi Abun said, in both cases it is following him who says that there are two holes. What about it? He who says that it is permitted, if they are loose; he who says that it is forbidden, if they are squeezed²⁰The first explanation is rejected since the standard is to have two holes. The lace may be replaced if and only if this can be done without using tools. Shabbat.112a">Babli 112a..

מַה חוֹלְקִין עַל רִבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב. מִן מַה דְתַנֵּי. מוֹדִין חֲכָמִין לְרִבִּי מֵאִיר בְּחוֹתָמוֹת שֶׁבַּקַּרְקַע שֶׁמְפַקְפְּקִין בּוֹ וּמַפְקִיעִין וּמַתִּירִין וְחוֹתְכִין. בַּשַּׁבָּת מְפַקְפְּקִין אֲבָל לֹא מַפְקִיעִין וְלֹא מַתִּירִין וְלֹא חוֹתְכִין. בַּכֵּלִים בַּשַּׁבָּת מוּתָּר. וְאֵין צָרִיךְ לוֹמַר בְּיוֹם טוֹב. הַדַא אָֽמְרָה. אֵין חוֹלְקִין עַל רִבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב. אָמַר רִבִּי בָּא. בְּחֶבֶל שָׁחוּל הִיא מַתְנִיתָא. חֶבֶל שֶׁהוּא מְשׁוּחַל. Do they disagree with Rebbi Eliezer ben Jacob²¹Since he is mentioned by name, the implication would be that his is a minority opinion. On the other hand it is difficult to see why anybody should disagree with his opinion. Shabbat.113a">Babli 113a.? Since it was stated²²A related text is in Tosephta Yom Ṭov 3:12.: “The Sages agree with Rebbi Meїr about seals in the ground that one pushes aside, and removes, and unties, and cuts. On the Sabbath one pushes aside but one does not remove nor untie nor cut²³If produce is stored in the ground and the door tied by a rope, the knot (“seal”) is not permanent since produce is stored to be used eventually. If on a holiday one needs food, one may open the storage facility in any way one sees fit. In a similar case on the Sabbath one may push the rope to open a cleft through which one can take out some produce but rabbinically one may not otherwise remove the knot even though it is not permanent and removing it from an installation in the ground is not building or tearing down by biblical standards.. For implements on the Sabbath it is permitted²⁴Since the notions of building and tearing down buildings does not apply to implements by biblical standards, there is no place for rabbinic restrictions.; it is not necessary to mention on a holiday.” This implies that they do not disagree with Rebbi Eliezer ben Jacob. Rebbi Abba said, the Mishnah is about a rope hanging down, a rope tied hanging down²⁵R. Eliezer ben Jacob permits to tie a rope over the barn door opening if it already was tied to the door at one side and hanging down; then the knot to be made at the other side certainly is temporary. But if one would bring a new rope and tie it to both door posts there would be the possibility that after the Sabbath one would untie only one knot and the other would become permanent by default. If this was not intended originally no biblical liability is caused but there is reason to prohibit rabbinically. Shabbat.112b">Babli 112b, bottom..

בַּפַּסִיקְיָא אֲבָל לֹא בַחֶבֶל. רִבִּי יְהוּדָה מַתִּיר. הָא רַבָּנִן לֹא. אֶלָּא בְגִין דְּתַנִּינָן קַדְמִייָתָא בְשֵׁם רִבִּי יְהוּדָה תַּנִּינְן אוֹף הָדָא בְשֵׁם רִבִּי יְהוּדָה. כְּלָל אָמַר רִבִּי יְהוּדָה כָּל־קֶשֶׁר שֶׁאֵינוֹ שֶׁלְקַייָמָא אֵין חַייָבִין עָלָיו רִבִּי שְׁמוּאֵל בְּשֵׁם רִבִּי זְעוּרָה. כֵּינִי מַתְנִיתַא. כָּל־קֶשֶׁר שֶׁאֵינוֹ שֶׁלְקַייָמָא וְהוּא לְשָׁעָה אֵין חַייָבִין עָלָיו׃ “To a belt but not to a rope, but Rebbi Jehudah permits it.” Therefore the rabbis do not²⁶This question is incomprehensible; since R. Jehudah disagrees with R. Eliezer ben Jacob and we have stated that the rabbis agree with the latter, it is obvious that the rabbis disagree with R. Jehudah. Also the reference to a prior statement is impossible since the passage quoted is the first mention of R. Jehudah in the Chapter. Therefore it seems that the quote is incorrect both in the Leiden ms. and in E; with Naḥmanides (Novellae ad 113a, ed Herschler col. 383) one has to read here also “Rebbi Jehudah stated a principle …”. As explained earlier, already Shabbat 15:1:1" href="/Jerusalem_Talmud_Shabbat.15.1.1">Mishnah 1 is based on the principle formulated by R. Jehudah which, therefore, is the majority opinion and should have been formulated as anonymous statement.? But because the earlier statement was in the name of Rebbi Jehudah, so also this is in the name of Rebbi Jehudah: “Rebbi Jehudah stated a principle: One is never liable for a knot which is not permanent.” Rebbi Samuel in the name of Rebbi Zeˋira: So is the Mishnah: One is never liable for a knot which is not permanent and which is temporary²⁷Folding garments or bedsheets, as mentioned in Shabbat 15:1:2-3:6" href="/Jerusalem_Talmud_Shabbat.15.1.2-3.6">Mishnah 3. Two people folding a sheet is professional work. Shabbat.113a">Babli 113a (which has a list of further restrictons unknown to the Yerushalmi.).