Removing Jewelry and Untying Knots

Before stepping under the chuppah, the bride and groom often remove all their jewelry, as well as watches and any money in their pockets, and any knots on the groom’s clothing are untied. 

In Ashkenazi and Hasidic tradition, “knots” means absolutely every knot on the groom’s clothing and shoes. Before the groom (chatan) goes under the chuppah, his friends or the fathers carefully check his outfit and untie anything that is tied:
• His shoelaces are completely loosened (the shoes remain untied, with the laces simply tucked inside so that he does not step on them).
• His tie (if he is wearing one) is untied, loosened, or removed.
• Any other cords, ties, or decorative knots on his shirt or suit are untied.

This unusual ritual holds two deep meanings—historical and kabbalistic:

Historical Meaning: Protection from the “Evil Eye” and Witchcraft

In ancient Europe, it was believed that sorcerers or ill-wishers could place a curse on newlyweds by tying knots in ropes during the wedding, in order to “bind” their happiness, health, or ability to have children.

To completely neutralize any negative intent and demonstrate that the couple is entirely free, the sages instituted a rule: the groom must not have a single tied knot on his person. This symbolizes that the couple begins their life together pure, open, and fully protected from any outside scheming.

Spiritual Meaning: Complete Freedom and the Absence of Barriers

A knot is a metaphor for restrictions, constraint, and inhibition. By untying all knots, the groom demonstrates that his heart is completely open and that there are no mental or spiritual barriers between him and his bride under the chuppah.

This custom belongs to the category of what are known as kabbalistic and Jerusalem customs, which are observed in many strictly Orthodox Ashkenazi communities. The only difference lies in how strictly it is observed: in Chabad and some other Hasidic courts (such as Ger, Belz, and Klausenburg), it receives very careful attention. The custom is also known among “Litvaks,” but great halachic authorities (such as Rabbi Moshe Feinstein and Rabbi Yosef Shalom Elyashiv) ruled that following it is not obligatory. The eminent Rabbi Yitzchak Ze'ev Soloveitchik (the Brisker Rav) called it a “local Jerusalem custom,” strictly observed by those whose families have lived in Jerusalem for generations.

Among Sephardim, this tradition is entirely absent, as is the custom of wearing a kittel.