3789 —היתר השימוש במחט בטחון בשבת

B"H, 21 Elul, 5715.

Brooklyn.

Haraha"g vaharaha"tz vavac"h iy"a nu"n benes"k Shalom Yechezkel Shraga

Shalom u'Vrachah!

In response to your letter, which included a discussion regarding the use of a safety pin (apparently you mean, sicher nadel) on Shabbos. I was surprised by your conclusion in your answer—not only prohibiting it but also suspecting it to be a Torah prohibition, G‑d forbid. Far be it from the descendants of our ancestors to cause so many upright Jewish women in our generation and previous generations to err in such a matter. Who is greater than the Korban Nesanel (Shabbos ch. 7 sec. 6, whom you cited in your response), who was careful not even to explicitly prohibit it? He merely wrote that he wondered about the common practice, etc. Clearly, just as there is a mitzvah to uphold the words of the Sages when something is stated in the Mishnah, so too there is a mitzvah to uphold the longstanding custom of Jewish women over many generations when no one objected.

Regarding the reasons for permitting this practice: several points can be made and are worth combining to explain this custom: A) With metal and metal thread there is no sewing; even though there is no explicit proof for this, there is an allusion from the fact that all Shabbos labors are learned from the Mishkan. Even though golden threads were used in weaving, it is obvious they did not sew with these threads—such an unusual thing would have required explicit instruction. From what is written in Menachos 41a regarding sikhei (which according to Aruch means stakes), it is clear that there must be some form of joining involved, but it does not matter how—whether by sewing or another method—and it is also clear that regarding kilayim (forbidden mixtures), sewing per se is not mentioned except for 'together,' so there is no proof from here for an obligation regarding sewing on Shabbos. Where we do find joining or sewing without threads, it refers only to cases where that method of joining is standard practice. It is also clear everywhere that liability for labor on Shabbos applies only when done in its usual manner and not with a change or backhandedly—unlike kilayim. As you wrote in your answer that Shabbos and kilayim are equivalent—in my view this cannot be said as above; and as already known from Shabbos 48a: "this is considered joining and this is not considered joining," see there.

B) It is well known that Rabbeinu Yoel's opinion—which has been accepted as halachah (Shulchan Aruch Orach Chaim 317:3)—is that sewing must be permanent; permanence regarding Shabbos we find explicitly concerning a permanent knot (see Shulchan Aruch HaRav Orach Chaim 317 at its beginning), meaning only if intended to last forever (this logic too makes sense since so it was in the Mishkan—all sewing and joining were meant to remain permanently). In our case, especially with safety pins, we clearly see in all uses for joining that they cannot possibly remain forever.

C) The use of a safety pin—most often—is specifically for needs of the day itself; in such cases two rabbinic prohibitions are permitted even initially as brought in many places.

Based on all the above, in my opinion with one insertion of a safety pin there is absolutely no room for objection; one could even say that even with two or three insertions it would be permitted—and at any rate not more than a rabbinic issue.

I did not elaborate as much as necessary because this has already been discussed at length in responsa GvuR section 17–19 in Sefer Tal Orot which supports your position; also see Sefer Orchot Chaim HaChadash section 300; and for a comprehensive summary see Ketzot HaShulchan by Rabbi Avraham Chaim Naeh vol. 8 section 146:12 where all these opinions are discussed at length.

Incidentally regarding your citation from Menachos as above—see what the greats say about this in Kuntres Acharon to Shulchan Aruch HaRav Orach Chaim section 301 at its end, as also noted by Ketzot HaShulchan.

With respect and blessings for inscription and sealing for good.

P.S.: As requested, your response is returned herewith.

Summary

The Rebbe explains why using a safety pin on Shabbos does not constitute a Torah violation based on halachic sources and tradition. He encourages upholding established customs when they do not contradict halachah and provides clarity on practical observance.