The Use of a Safety Pin on Shabbos: Sewing and Carrying Considerations[1]
The use of a safety pin on Shabbat raises two distinct halachic considerations. The first concerns the prohibition of sewing (tofer). The question is whether fastening two sides of a garment with a safety pin is considered a form of sewing under halacha. The second issue relates to the laws of carrying (hotza’ah), particularly for one who lives in an area without an eruv. In such a case, the question arises whether it is permitted to walk outdoors on Shabbat while wearing or carrying a garment fastened with a safety pin.
- Halachic Background of Sewing on Shabbos:
Sewing is one of the thirty‑nine prohibited labors of Shabbat, and one who performs sewing transgresses this prohibition. Nevertheless, the Torah prohibition of sewing applies only under very specific conditions. As a result, there exists a distinction between types of sewing: sewing that is biblically prohibited, sewing that is prohibited rabbinically, and sewing that may not be prohibited at all. In light of these distinctions, we will analyze this issue within its proper halachic framework.
The Biblical Prohibition – Lasting stitches:[2] One who sews two stitches and ties a knot at the end, or one who sews three stitches even without tying a knot, is liable to bring a sin-offering. However, one who sews two stitches without tying a knot is exempt from Biblical liability, though the act remains rabbinically prohibited. The reason for this distinction is that sewing two stitches without a knot does not endure.
Rabbinically forbidden – Non enduring stitches:[3] Although one who sews two stitches without tying a knot is exempt from biblical liability—since such sewing is not intended to endure—it is nevertheless rabbinically prohibited.
Is sewing permitted if it will only last temporarily, or will not last at all? From the above ruling, it is clear that even temporary sewing—defined as sewing that is not meant to last permanently—is, at a minimum, rabbinically forbidden on Shabbat. However, it remains unclear whether this rabbinic prohibition applies in a case where the sewing is not intended to last at all, not even for a period of twenty‑four hours.[4] Practically, the Poskim[5] debate this matter.
- Attaching a safety pin to the clothing on Shabbos – The Sewing Prohibition:[6]
The question of whether one may attach a safety pin to clothing on Shabbat in order to fasten two parts of a garment—such as in the case of a woman who lacks a button at the top of her shirt and wishes to close it for reasons of modesty—has been discussed and debated by the poskim. This discussion centers on whether such an act constitutes a violation of the prohibition of sewing, and touches upon broader issues, including whether the prohibition of sewing applies to metal implements and whether it applies to stitching that is intended to be temporary. The following is an analysis and conclusion of this subject.
Forming a Double Stitch: Some Poskim[7] rule that one may not insert the pin to attach two parts of the clothing in a manner that creates a double stitch even if it is not meant to last.[8] Other Poskim[9] however maintain that so long as the pin is not intended to remain in place permanently—as is generally the case—it is permitted to insert it even two times for the sake of attaching two sides of a garment.[10] The Rebbe[11] indeed defends the common practice of forming even double or triple stitches for use on Shabbat; however, he prohibits making more than three stitches. Practically speaking, one may be lenient to use a safety pin on Shabbat—even in a manner resembling double stitching—so long as it is intended to be temporary.[12] Nonetheless, one who is stringent is blessed.[13] However, if the pin is meant to remain in place permanently, or for as long as it can possibly last, then doing so is prohibited even if one plans to remove it after Shabbos.[14] By contrast, if the pin is not intended to last at all—such as when one will necessarily be forced to remove it upon taking off the garment, or when it is placed in an area of the clothing that is not normally sewn, or when it is not being used to fasten two parts of the garment together but merely serves as an ornament, such as a decorative flower pinned onto one’s clothing—then even according to the stringent opinion there is no need to be strict. In such cases, it is permitted according to all views, as this does not resemble an act of sewing at all.[15]
A single stitch:[16] According to all[17] opinions, it is permitted to insert the pin in a manner that creates a single stitch—that is, when the pin enters on one side of the garment and emerges on the other. This applies even if one plans to leave it there for a while.
Clarifying Single, Double, and Triple Stitches with a Safety Pin: When discussing “single,” “double,” or “triple” stitches in the context of a safety pin, the reference is to how many times the pin passes through the fabric before being closed. A single stitch means the pin goes through the fabric once—entering on one side and exiting on the other—before being fastened. A double stitch is when the pin is passed through the fabric twice, being reinserted after the first exit on the other side, and a triple stitch is when this is done three times before closing the pin. The difference relates solely to the number of fabric piercings, not to how tightly the pin is closed.
- Wearing a safety pin outside in an area without an Eruv – The carrying Prohibition:[18]
The Talmud[19] and the Shulchan Aruch[20] rule that it is forbidden to walk outdoors on Shabbos in an area without an eruv while a needle is inserted into one’s garment.[21] From this it would seem that it is prohibited for one to walk outdoors on Shabbat wearing a garment fastened with a safety pin, even if the pin was inserted before Shabbos, when residing in an area without an eruv. However, the Achronim[22] explain that this prohibition applied specifically to the type of needle used in earlier times, whose primary function was for sewing a garment and not as part of the wearing of the garment. It is specifically this type of sewing needle that also today it would be forbidden to carry within ones clothing to the outside in an area without an Eruv. However, non-sewing needles—such as garment pins and safety pins which are designed primarily to fasten clothing and serve a functional role in wearing the garment itself, are considered part of the manner of dress rather than an item being carried, and the original prohibition does not apply to them.[23] Accordingly, it is permitted for one to walk outdoors on Shabbos—even in an area without an eruv—while wearing a garment fastened with a safety pin or other type of garment pin. This permission, however, applies only when the pin is actually serving a functional purpose for the garment. If the pin is not being used to fasten or repair the clothing, it is forbidden to carry it by means of attaching it to the garment. Thus, for example, if a person attaches an extra pin to his clothing merely in order to bring it to a friend, doing so would be prohibited. Only when the pin is genuinely being used for the needs of the garment itself is it permitted.
Summary
A safety pin may be used on Shabbat to fasten a garment only when it is clearly temporary and serves the actual wearing of the clothing. A single stitch is permitted according to all opinions, and one may be lenient to allow double (and even triple) stitching when the pin is not intended to last; nevertheless, one who is stringent is praiseworthy. Any double stitch use meant to be permanent, or to last as long as possible, is prohibited. Decorative pins or pins that must be removed when the garment is taken off are permitted according to all views. In an area without an eruv, one may walk outside wearing a garment fastened with a safety pin only if the pin is actively serving the garment; attaching a pin merely to carry it is forbidden.
Practical Examples (Real‑Life Scenarios)
Example 1 – Modesty Fastening
Sarah realizes on Shabbat morning that the top button of her blouse is missing. She uses a safety pin to close the collar so it is modest.
✅ Permitted — the pin is temporary and serves the garment.
Example 2 – Double Stitch Emergency
Rivka uses a safety pin and passes it through the fabric twice to hold together a small tear so the dress doesn’t open. She plans to remove it after Shabbat.
✅ Permitted according to the lenient opinion; being stringent is commendable.
Example 3 – Decorative Brooch
Leah pins a fabric flower to her dress purely as decoration; it does not attach two parts of the garment.
✅ Permitted according to all, as this does not resemble sewing.
Example 4 – No Eruv, Functional Use
Moshe lives in an area without an eruv. His jacket zipper broke, and he fastens it with a safety pin before Shabbat.
✅ Permitted to walk outside, since the pin is part of wearing the garment.
Example 5 – Carrying for Someone Else
David attaches an extra safety pin to his shirt so he can bring it to a friend who forgot one.
❌ Forbidden — the pin is not serving his garment and is considered carrying.
Halachic Table – Safety Pins on Shabbat
| Issue | Case | Halachic Status |
| Sewing (Tofer) | Single stitch with a safety pin | ✅ Permitted according to all |
| Double stitch, temporary use | ✅ Permitted (lenient view); stringency praised | |
| Triple stitch, temporary use | ✅ Permitted per the Rebbe (not more than three) | |
| More than three stitches | ❌ Prohibited | |
| Pin meant to remain permanently | ❌ Prohibited | |
| Pin not meant to last at all (removed when garment removed) | ✅ Permitted according to all | |
| Decorative pin (not joining fabric) | ✅ Permitted according to all | |
| Carrying (Hotza’ah) | Wearing a functioning safety pin in area without eruv | ✅ Permitted |
| Carrying an unused safety pin on clothing | ❌ Forbidden | |
| Sewing needle (classic needle) in garment | ❌ Forbidden without eruv |
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[1] See Kaf Hachaim 340:58; Ketzos Hashulchan 146 footnote 22; Shulchan Menachem 2:186-188; Ohalei Shem 5:22; SSH”K 15:74; Piskeiy Teshuvos 340:25 [regarding sewing]; 301:11 [regarding carrying]
[2] Admur 340:12; M”B 340:11; Rambam Shabbos 10:9; Mishneh Shabbos 73a
[3] Admur 340:12; Elya Raba 340:11; Shabbos 74b
[4] Regarding other prohibitions we find that although the sages forbade doing even temporary Melacha, such as to make an act that is only meant to last temporarily, or attach the parts of a vessel even if it’s only meant to last temporarily, nonetheless, they permit it if it’s not meant to last anytime at all, which is defined as less than 24 hours or within that day. The question therefore is raised as to whether we apply the same leniency as well to the laws of sewing. Vetzaruch Iyun! Indeed, the Poskim of today debate this matter in their discussion of whether or not it’s permitted to use diapers that contain an adhesive sticker being that is not meant to last even for a day.
[5] See Michaber 340:7; Rama 317:3; Riva and Rabbeinu Yoel in Hagahos Mordechai Shabbos 48a and 74b; Ketzos Hashulchan 146 footnote 22
[6] See Birur Halacha Tinyana 340; Piskeiy Teshuvos 340:22
[7] Possible understanding of Admur 340:12 and Mahadurah Basra end of 301 [however possibly he refers there to a stitch that is commonly left there permanently]; Implication of Karban Nesanel on Rosh Shabbos 7:50 that applies even to temporary stitch; Hagahos Rav Akiva Eiger 340; Makor Chaim of Chavos Yair 317; Mishneh Berurah 340:27, in name of Karban Nisanel; Ketzos Hashulchan 146 footnote 22; Minchas Yitzchak 2:19; 10:32; Sheivet Haleivi 4:35; Poseik who wrote to Rebbe in Igros Kodesh 11:408 about forbidding pinning clothing on Shabbos.
[8] The reason: The reason for this is that forming a double stitch is considered an act of sewing, and even sewing intended to be temporary is forbidden on Shabbos, and the sewing prohibition applies even with metal.
[9] Ginas Veradim Kelal 3:17-18; Shaareiy Teshuvah 340:3; Tal Oros Ashel Avraham Butchach 526; Daas Torah 340 in name of Ikarei Hadat; Minchas Shabbos 80:161; Tehila Ledavid 340:6; Kaf Hachaim 340:58; Ketzos Hashulchan 146:12; Chazon Ish 156 Supplements to Orach Chayim 340; Igros Moshe 4:84; Tzitz Eliezer 13:43; Beir Moshe 2:29; Mishneh Halachos 13:47; Shraga Hameir 7:66; Az Nidbaru 1:57 and 79; Shevet Halevi 4:35; SSH”K 15 footnote 237; Yabia Omer 9:108 163; Chazon Ovadia Tofer 2
[10] The reason: The reason for this leniency is because: a) The concept of sewing does not apply to metal; b) It is not made to last [of which is only Rabbinically forbidden] c) Is being done for a Shabbos use. It is thus permitted as by a Rabbinical prohibition within a Rabbinical prohibition we are lenient. for a Shabbos use. [Rebbe in Shulchan Menachem 186-188]
[11] Igros Kodesh 11:408; Shaareiy Halacha Uminhag 2:164; Shulchan Menachem 2:186-188 “In response to his letter, which included a discussion concerning the use of a safety pin—apparently he is referring to a sicher nadel—on Shabbat, I was astonished by the initial assumption expressed at the conclusion of his responsum, namely, that not only is it prohibited, but that one should even be concerned about a possible biblical prohibition, Heaven forbid. It is unthinkable—God forbid regarding the descendants of our forefathers—to assert that so many upright Jewish women, in our generation and in previous generations, have been erring in such a matter. Who is greater than the Korban Netanel (on Shabbat, ch. 7, §6), whom the author himself cites in his responsum, and who is careful not even to issue an explicit prohibition, stating only that he wonders how the common practice arose. Clearly, just as there is a mitzvah to uphold the words of the Sages, so too there is a mitzvah to uphold the longstanding custom of Jewish women passed down through many generations, especially when no objection was ever raised against it. With regard to the reasons for leniency, several considerations may be suggested, and it is worthwhile to combine them in explaining the above‑mentioned custom. First, sewing with metal—or with metallic thread—does not constitute sewing. Although there is no explicit proof for this, there is a basis for this idea in the fact that all the labors of Shabbat are derived from the Mishkan. While gold thread did exist in the weaving of the Mishkan, it is obvious that they did not sew with such threads, for such an unusual practice would have required an explicit command. Furthermore, from what is stated in Menachot 41a regarding sikhei—which the Aruch explains as pegs or nails—it is clear that the discussion there involves the concept of attachment in general, without reference to the specific method of attachment, whether through sewing or by some other means.”
[12] See Piskeiy Teshuvos ibid that all Poskim agree that if the safety pin is not placed in area that is usually sewed closed, and one must open the safety pin in order to remove the garment—such as when it functions like a button—this is permitted, as it is no different from fastening and unfastening ordinary buttons or snaps. The debate applies only in a case where the garment can be removed without opening or removing the safety pin, or if it is placed in an area that is normally sewed shut.”
[13] Ben Ish Chaiy Ki Sisa 2:9 if plan on leaving for a while; Ketzos Hashulchan ibid; Minchas Yitzchak ibid; Chelkas Yaakov; Shevet Halevi ibid;
[14] Beir Moshe 2:29; Birur Halacha ibid; Chut Shani Meleches Tofer 17:2; Piskeiy Teshuvos ibid footnote 219-220
[15] See Piskeiy Teshuvos ibid
[16] Implication of M”B 340:27 who only protests two stitches; Ben Ish Chaiy ibid; Ketzos Hashulchan ibid; Minchas Yitzchak ibid; Shevet Halevi ibid; Az Nidbaru ibid and 3:72; 7:36; Rebbe in Shaareiy Halacha Uminhag Ibid and the other stringent opinions regarding making two stitches, that by one stitch it is permitted according to all; Piskeiy Teshuvos ibid
[17] So writes Rebbe in Shaareiy Halacha Uminhag ibid
[18] Piskeiy Teshuvos 301:11
[19] Shabbos 11a
[20] See Admur 301:4-5; Michaber 301:8; Tur 301; Rambam Shabbos 19:21; Shabbos 11a
[21] Nevertheless, whether this constitutes a biblical or rabbinic prohibition depends on several factors. These include whether the needle has an eye or not, whether it is customary to go out with it inserted into one’s clothing, whether it is worn by a man or a woman, and whether it is being worn for the purpose of carrying it or as part of the garment itself. In situations where it is worn as part of the clothing, the prohibition is only rabbinic, due to the concern that one might remove it, show it to another person, and then carry it in the public domain. [See Admur ibid]
[22] M”B 303:24 [However, see Biur Halacha 301:8 who concludes with a Tzaruch Iyun]; Ketzos Hashulchan 115 footnote 29; Tehila Ledavid 301:5; Aruch Hashulchan 301:58; See Admur 3301:5 “However, a needle that has no eye, which is inserted into one’s garment—even in places where it is customary to insert it during the week—one is exempt, because since this needle is commonly used in those places on the garment for the purpose of wearing it, it is considered like a handle for those parts of the garment, and it assumes the status of a garment itself (torat malbush).”
[23] Although there is a general concern that a person might remove an item worn as part of his clothing in order to show it to someone else and then come to carry it and the Sages therefore instituted several rabbinic prohibitions related to carrying on Shabbat, nevertheless, in contemporary practice, we are accustomed to be lenient in this regard, as people are no longer suspected of doing so. [See Admur 303:11; 23; Michaber 303:138; Aruch Hashulchan 303:22; Piskeiy Teshuvos 303:13]
