4220 —סיכות בטחון, חוט מתכת, ודיני תפירה בשבת

B"H, 10 Nissan, 5716.

Brooklyn.

Haraha"g vaharaha"ch iy"a nu"n anaf etz avot Moh' Shalom Yechezkel Shraga Rubin-Halbershtam

Shalom u'Vrachah!

In response to your letter, which continues our discussion regarding a metal thread and sewing with it as it pertains to the laws of Shabbat, you cite several statements from our Sages in your letter that use the term "sewing" or "chaita," meaning sewing in Aramaic, even when it is a metal thread or similar. It is surprising regarding this: is sewing written explicitly in the Torah regarding Shabbat prohibitions? The obligations of Shabbat are derived from the work done in the Mishkan (Tabernacle), and it does not matter what it is called; what matters is whether this labor was performed in the Mishkan or at least if that was its usual manner. Even though the Mishnah uses the term "tofer" (one who sews), that is because "within two hundred is included one hundred," but not vice versa; similarly with other expressions in the Mishnah—it only applies when it was done in the Mishkan and in its usual manner. This is obvious.

Although this does not directly relate to your question, regarding your comment on what is written "va'yitperu aleh te'enah" (they sewed fig leaves), even though they did not have silk or wool threads or similar materials—therefore you learn that it refers to a form of sewing different from our current practice and that the material does not matter—if so, one could also say they certainly did not have a needle and thus sewed with their fingers (i.e., making a hole with their fingernail etc.), and based on this obligate a form of sewing exempt according to all opinions.

Practically speaking, it requires investigation how you know they did not have silk or wool threads etc.; only one thing is clear: they certainly did not have a metal thread like we are discussing here. After all, Tuval Kayin was “the forger of every tool of copper and iron.”

Regarding your statement that there is no difference between kilayim (forbidden mixtures) and Shabbat concerning which material connects two stitches: in my opinion, the opposite is true. For kilayim, it does not matter how the connection is made—only that there is a connection; for Shabbat, however, everything depends solely on whether the act was performed in its usual manner.

Regarding your comment about my wording “to make from kosher Jewish girls etc.”—how do I know this is indeed the custom of Jewish girls? I based my assertion on what is written in Korban Nesanel and later works—that this has been practiced among Jewish communities etc.—because the law for safety pins today or as described by Korban Nesanel and later works remains identical.

As we approach Pesach for good for us and all Israel—may it be G‑d’s will that each one of us among all Israel celebrates it with kashrut and joy.

With respect and holiday blessings.

Regarding what you wrote from Shabbat (74b) and elsewhere: according to your reasoning, if you equate a safety pin to this case then obviously one would be liable for a sin-offering etc., but you must also conclude that according to you they are not comparable; the reason being there is no sewing with a pin—in the Mishkan there were threads. From Shabbat (48b) it’s clear you cannot derive Shabbat from kilayim because non-permanent sewing isn’t considered sewing nor connection on Shabbat (see also Hagahot Maimoniot there). The reason follows as above.

Regarding Tosafot’s question “d’yada” (Shabbat 69a)—how can someone know about an affirmative commandment of Shabbat but not about its prohibition since fulfilling the positive commandment depends on observing its prohibition—I do not understand this question since there it means he did not know there was a Torah prohibition involved. As for assuming fulfillment of “tishbot” (resting) only comes through observing its prohibition—see Rambam Hilchot Shabbat ch. 21.

Summary

The Rebbe clarifies distinctions between types of sewing relevant to Shabbat prohibitions versus other areas like kilayim. He emphasizes that both material used and method matter for halachic status on Shabbat, referencing classic sources to support his explanations.