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Rav Eliyahu Reingold, Rosh Kollel in the Yeshiva of Greater Washington, spent many years learning in the Telshe Yeshiva and Kollel where he was recognized as one of their foremost talmidim. He taught in the Telshe Mechina before coming to the Yeshiva of Greater Washington. He is a noted Baal Halacha and Baal Mussar, serving as a well-respected posek for the Yeshiva and community. Besides his responsibility in leading the Kollel, he delivers a high level shiur to advanced students, and provides many halacha shiurim throughout the year. His heartfelt weekly mussar shmuess in an inspiration to all.
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Meleches Shabbos - Tofeir 4 - Tightening Stitches 2 (Klal 28 Siman 2) S0638
We are continuing in siman 2, where the Chayei Adam is discussing pulling a drawstring on a garment. If the purpose of this string is to put the garment on or take it off, it is muttar. However, if it is to create the form of the garment, it will be a problem.
The Chayei Adam adds that even in a case where it is not to shape the form of the garment, but just to tighten it while wearing it, and then to undo that when it is removed, there is a difference between a garment which has established or reinforced holes and one which does not. If there are established holes, it is clear that the garment is made in this manner, and it is muttar. The Chayei Adam uses the specific example of holes that are somewhat larger than the string, which indicates that they are made for the drawstring. Therefore, it is muttar to use the drawstring on Shabbos. However, if the garment does not have established holes, it will be assur even if it is only placed for a short amount of time.
One of the questions the achronim discuss is that this case of a drawstring is not shel kayama (it is only for when he is wearing the garment, and will be loosened when he removes the garment). If so, it is hard to understand why it is only muttar to use it if the holes are larger, as it should be muttar to use regardless of the size, as we said before the the heter of aino shel kayama applies to tofeir just like ti applies to kosher and mattir. Additionally, the Rema seems to contradict himself, because he writes in one place that tefira she’eino shel kayama is muttar (siman 317), and in another place (siman 340), he does not argue on the Shulchan Aruch who says it is assur. There are three approaches to this question:
One approach is that the Rema is silent in the second place because he is relying on when he wrote earlier that it is muttar.
The Chazon Ish concludes that both cases are actually assur.
The majority of achronim differentiate between tofair and koreiyah. When discussing tofeir, the Rema agrees that there is a concern when pulling on a drawstring due to tofeir. The heter he discussed regarding eino shel kayama applies to koreiah. They explain that koreiah over here is not an issur deoraysa because it is not koreiah al menas lesakein. Once it is no longer al menas lesakein, we can rely on the sevara that it is also eino shel kayama so it is muttar. However, pulling the string together is a concern mideoraysa of tofair, so the Rema is machmir.
Summary
It is muttar to pull on a drawstring if it is for the purpose of putting on or taking off the garment, and the holes for the drawstring are reinforced and larger than the width of the string.
If the purpose of pulling the drawstring is to give shape or form to the garment, it is assur even though there are large reinforced drawstring holes.