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The Laws of Sewing, Gluing and Taping items Together on Shabbos

1. The Biblical prohibition-Sewing a stable set of stitches:[1]

One who sews two stitches and [makes] a knot [at its end], or three stitches even if he does not make a knot [at its end] is liable [to bring a sin offering]. However [one who sews] two stitches and does not make a knot is exempt [from Biblical liability, although it is Rabbinically forbidden].

The reason for this is: because [in such a case the sewing] does not last.

Tying prohibition: One who makes a knot [in any of the above cases] is also liable for the tying prohibition.

2. The Rabbinical prohibition-sewing an unstable set of stitches:[2]

Rabbinically forbidden to make two stitches without a knot: Although [one who sews] two stitches which is defined as sewing is not meant to last forever and does not make a knot is exempt [from Biblical liability], it is [nevertheless] Rabbinically forbidden.

Summary-Sewing: It is forbidden to stitch threads into an item even the threads will not last[3]. Practical Q&A on Sewing Is sewing permitted if it will only last temporarily, or will not last at all? It is clear from the above ruling, that even temporary sewing, which is defined as sewing that is not meant to last forever, is at the very least Rabbinically forbidden to be done on Shabbos. It is unclear however if this Rabbinical prohibition applies even if the sewing is not meant to last at all,  not even for 24 hours.[4]   May one attach two sides of his clothing using a safety pin?[5] Regarding making it into a double stitch: Some Poskim[6] rule that this should not be done. Others[7] rule that so long as it is not meant to be placed there for permanent use [as is usually the case] it is allowed.[8] The Rebbe[9] defends the practice of making even double and triple stitches for use on Shabbos, however he forbids making more than three stitches. A single stitch:[10]: According to all[11] one may enter the pin into a single stitch, which means that he enters it on one side and has it lift out on the other side. May one staple papers together or remove staples from papers on Shabbos?[12] It is forbidden to staple paper or other items together due to the sewing prohibition. This is prohibited from being done even if one plans to leave the items attached with the staple for a very short while.[13] As well it is forbidden to remove staples from items which have been stapled to last there permanently.[14] However by items which their staple will eventually be removed, as is the case by a stapled envelope, some opinions[15] allow one to remove the staple, while others[16] are stringent.   May one place a clasp on an ace bandage to fasten it together?[17] Yes, as explained above regarding safety pins. May one enter or remove papers from a metal binder on Shabbos?[18] Yes. However, there are Poskim[19] which are stringent regarding binders that use a flexible metal strip to folds over the papers in order to bind them. Is zippering two items together forbidden due to the sewing prohibition? Some opinions[20] rule that this is forbidden when done with intention to leave the item attached for a long period of time.[21] Others[22] however rule that it is allowed. May one zipper the wool lining on to a coat? If done with intent to only leave on for a short amount of time it is permitted according to all. If, however, one intends to leave the lining in the coat for a long period of time then some opinions rule it is forbidden to do so, as this is similar to fixing a vessel[23], as well as that doing so resembles sewing.[24] Others[25] however rule it is allowed even in such a case. May one attach items together using Velcro? Yes, as there is no sewing involved here at all but rather just placing of strings onto hoops.   May magnets be used on Shabbos?[26] It is permitted to use magnets on Shabbos and doing so does not fall under neither the sewing or building prohibition.[27] One may thus play with games that involve magnets and may attach a non-Muktzah magnet to a fridge. This applies even if one does not have any plans of when to undo the magnet.[28] Nonetheless, one should not build items using large and heavy industrial magnets which very firmly and strongly attach to each other for the sake of it lasting forever.[29] Magnets that are in the form of letters and are meant to make words when put next to each other:[30] It is permitted to place magnetic pieces next to each other even if they form a word.[31] If they form a letter or number or picture, then initially it is proper to avoid placing them next to each other on Shabbos, although one does not need to protest those who do so.[32] Likewise, one may be lenient to allow children below Bar/Bas Mitzvah to play with such puzzles on Shabbos.[33] Reading the information on magnets and magnets that are Muktzah:[34] Those magnets that contain on them business advertisements or any other writings that are forbidden to be read on Shabbos are forbidden, may not be read on Shabbos and are therefore considered Muktzah under the category of Keli Shemilachto Li’issur.

3. Pulling a thread to tighten the connection between the parts of clothing:[35]

A clothing which was sturdily sewed and its thread was left sticking out[36], and two parts of the clothing slightly split apart from each other with the threads of the sewing sticking out, then if one pulls the head of the threads in order to tighten and connect the two sides, it is considered sewing and one is liable [to bring a sin offering]. [This applies] even if one has not made a knot [at its end] if [the amount that the clothing have reconnected] is like the amount of three stitches.

Pulling the thread that tightens the sleeves of shirts: Those [people] who tighten their clothing around their arms through [pulling] a thread which pulls and tightens it, [are forbidden to do so as it] is forbidden to pull [such a thread] on Shabbos due to the sewing prohibition.

The reason it is forbidden: (Now, although the sewing is not one that will last being that one only tightens it at the time that he wears it while at the time that he removes it he loosens it, nevertheless it is Rabbinically forbidden being that it is similar to sewing.)

If the holes are wide, round, and sewed: It is only allowed if [the shirt] has slightly wide holes which are fixed in with sewing and [the hole is] round in circumference, in which case it is no longer similar to sewing[37].

Walking into a public domain with a needle attached to this thread: [In the above circumstance that the holes are wide, round and fixed with sewing] then even if the thread is inserted into a sewing needle [a needle with a hole] it is permitted to go out with it [into a public domain] since it is always connected to the thread, and the thread [is always connected] to the clothing, and it is thus an accessory to the clothing.    

If one is able to remove the clothing without loosening the tightened thread: If the clothing is not greatly tightened by this thread to the point that one must loosen it when he removes [the clothing in order so it come off], but rather at times he changes his mind and decides to leave it this way eternally being that he is [anyways] able to remove it this way with it remaining slightly tightened, then it is forbidden to tighten it on Shabbos in all cases [even if the holes are wide and round and are fixed with sewing, and even if he does plan to loosen it].

The reason for this is: because perhaps one will change his mind and decide to leave it this way for ever, and it is thus found that he made a sewing which will last, and by a permanent sewing it does not help the fact that the holes are wide and are fixed with sewing and are round.  

Summary: It is forbidden to tighten two loose parts of a cloth by pulling at the thread that is sticking out, even if one is doing so for temporary use, like to undo that day.[38] Thus the sleeves of a shirt which have a thread which is pulled on in order to tighten may not be used unless a) the hole from where the thread protrudes is round and b) the hole is fixed in by having been stitched around its circumference, and c) One is unable to remove the sleeve without loosening the thread, thus guaranteeing that one will not leave it permanently in its tightened state. Q&A May one pull the drawstring[39] of a garbage bag or sweatpants to tighten it? Yes. This may be done even if one plans to leave it tightened permanently, as the above is not similar at all to sewing being that its holes [which contain the draw strings] are large and the string itself is not at all similar to a thread.  May one tighten a loose button through pulling on one of its threads?[40] Doing so is forbidden due to the sewing prohibition.

4. Weaving and unraveling ropes and wicks:[41]

See Volume 2 “The Laws of Tying and Untying on Shabbos”!

5. Gluing things together:[42]

One who attaches papers or skins with glue of the scribes and the like is [doing] an offshoot of the sewing [prohibition] and is liable.

Summary: It is forbidden to glue items together on Shabbos. Q&A Is gluing permitted for temporary purpose, or if it will not last at all? The ruling regarding sewing is that even temporary sewing, which is defined as sewing that is not meant to last forever, is at the very least Rabbinically forbidden to be done on Shabbos. It is unclear however if this Rabbinical prohibition applies even if the sewing is not meant to last at all, not even for 24 hours.[43] Seemingly, this same law and its subsequent doubt would apply likewise to gluing, and thus it is forbidden to glue things together even for a temporary purpose however if it is not meant to last at all then this matter would be under question.   May one use scotch tape on Shabbos to tape things together? Doing so is forbidden even when done for temporary use. In addition, cutting the piece of tape from the role contains a fixing prohibition. May one use a piece of tape to tape a bandage onto one’s skin?[44] One may not do so due to the sewing prohibition.[45] However, if there is no other option of attaching the bandage to the wound then there is an opinion[46] which allows one to tape the bandage to one’s skin if both ends of the tape are on one’s skin. [Meaning the bandage is in the middle of the tape.]  [However, the tape must be cut before Shabbos as will be explained in next question.] Others[47] however argue on this and hold that even in such a way that the ends of the tape are on one’s skin it is still forbidden being that the bandage will permanently remain attached to the tape after removing it. [For Opinion of Admur see footnote.[48] ] May one place pictures into an album which contains cellophane to keep the picture in place? No, as this is similar to gluing the picture to the album background, which is forbidden due to the sewing prohibition. May one use “post it” notes on Shabbos? No, as this is similar to sewing something temporarily. May one seal an envelope on Shabbos through wetting the top lining and pressing it down? No. May one reattach the tape of the binding of a Sefer which is beginning to peel off? No. May children play with stickers on Shabbos? Based on the ruling above that even temporary sticking of items is forbidden onShabbos, children who are above the age of Chinuch are to be educated not to play with stickers on Shabbos.   May one use sticker jewelry [earrings] on Shabbos? Although there is seemingly no issue with placing it on one’s skin[49], removing the plastic covering from the sticky surface could be an issue of Koreia, as explained regarding diapers.

6. The Tearing prohibition- Tearing sewed items and separating items that were glued together?

See Volume 2 “The Laws of Cutting and Tearing items on Shabbos” for the full elaboration on this subject.

Below [in the gray table] is a brief summary which relates to the tearing prohibition that corresponds to the sewing prohibition. It does not relate to the cutting and fixing prohibition which may also apply.

Summary: Cutting and tearing sewn threads: The tearing prohibition applies when one tears or separates two entities from each other, even if one does not have intent to reattach them[50], if the attachment was meant to last. The tearing prohibition does not apply by tearing a single entity. If the sewn items were meant to be eventually torn then it may be torn not in the presence of an ignoramus. In all cases that there is no tearing prohibition involved in tearing an item one must verify that there is likewise no cutting or fixing prohibition involved in doing so. Separating glued items: It is forbidden to separate glued items if the items were glued to be permanently attached. If they are not meant to be attached and were accidently glued on their own, as at times occurs during book binding that glue or wax attaches pages together, than they may be separated on Shabbos. [See Q&A regarding if they were intentionally glued to last a very short time!]   Q&A May one separate items that were intentionally glued for temporary purpose?[51] This may be done not in the presence of an ignoramus.[52] May one place a band-aid on a wound on Shabbos?[53] Doing so may involve the tearing prohibition when opening it and the sewing prohibition when applying it. Opening the band-aid: Some Poskim[54] rule that the band-aid must have its wrapping as well as its white plastic sheet which covers over the tape, removed from before Shabbos. Removing it on Shabbos involves the tearing prohibition. However other Poskim[55] hold that the band-aid may even be opened on Shabbos, and doing so involves no suspicion at all of a prohibition. [Seemingly according to Admur it must be removed from before Shabbos.] Applying the band-aid to the wound: May be done if both sides of the band-aid are fastened to one’s skin[56] as opposed to one’s clothing or to the other end of the band-aid. [57]   May one use diapers on Shabbos which are fastened using a piece of tape or Velcro which is attached to the diaper? Velcro diapers:  May be used in all cases. Adhesive tape: This matter is disputed amongst Poskim in whether it is allowed. Some are stringent to prohibit using it even if one opened the tape from before Shabbos. Others are lenient even if he forgot to open it from before Shabbos. Below is a full analysis on the subject: The following “Sewing” and “Tearing” related questions apply by diapers which are attached using tape: 1) Opening up the tape which involves removing the tape from the plastic covering. 2) Placing the tape onto the diaper when fastening it onto the child. 3) Removing the tape from the fastened diaper upon changing it. The following is the Halachic rulings in the above. -Removing the protective covering from the tape:  Many Poskim[58] hold that opening the tape is forbidden due to the tearing prohibition[59] and thus may only be done if one had previously opened it before Shabbos. Other Poskim[60] hold that if this was not done then it is allowed to open it on Shabbos[61]. -Attaching the diaper to the child:  Some Poskim[62] hold that placing the tape on the diaper to fasten it is forbidden due to sewing[63]. Many others[64] however rule that this is allowed being that it is not made to last at all. -Removing the Diaper from the child: Some Poskim[65] hold that removing the tape from the diaper in the process of changing the baby may only be done in private and not in the presence of an ignoramus[66]. Other Poskim[67] rule that one may remove the tape without restriction. According to all one is to avoid re-taping the diaper up after having removed it and then throw it out as is commonly done during the week.

Question: May sticky note placeholders be used on Shabbos? Basically, I have little sticky notes that I used as page holders in my Sefarim, and I would like to know if it’s permitted for me to take them off and put them on another page, as a placeholder. I don’t know if it makes a difference, but the sticky notes are actually manufactured for this purpose to be used as page holders.   Answer: It is forbidden to be used on Shabbos whether to remove them from a page or to stick them back onto a page. Their manufacturing purpose is irrelevant. Explanation: It is forbidden to glue stuff together on Shabbos due to a sewing prohibition, and it is rabbinically forbidden to do so even if it is only meant to last temporarily. It is likewise forbidden to remove even temporary glued items from a page due to the tearing prohibition, with exception to certain circumstances. Sources: See Admur 340:12 and 17; 317:7 [permitted for scholar to remove temporary sewing not in the face of an ignoramus]; See the following Sefarim regarding the similar discussion if the sewing and tearing prohibition applies to the adhesive part of a diaper, however in this case that the placeholder is meant to last for as long as needed it would be forbidden according to all: Minchas Yitzchak 8:31; 9:41; Mishneh Halachos 8:60; Kinyan Torah 5:26; Lehoros Nasan brought in Piskeiy Teshuvos 340 footnote 101; Sheivet Halevy 5:31; Az Nidbaru 6:31; Yechaveh Daas 6:25, Tzitz Eliezer 16:6; Beir Moshe 6:14; SSH”K 15:81

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[1] Admur 340:12

[2] Admur 340:12

[3] If it will not last, such as if he made two stitches without a knot at its end, it is Rabbinically forbidden. If it will last, such as three stitches or two with a knot at its end, then it is Biblically forbidden.

[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] Piskeiy Teshuvos 340:22

[6] Mishneh Berurah 340:27, in name of Karban Nisanel; Minchas Yitzchak 2:19; Sheivet Haleivi 4:35; Poseik who wrote to Rebbe about forbidding pinning clothing on Shabbos.

[7] Sharreiy Teshuvah 340:3; Chazon Ish Supplements to Orach Chayim 156; Igros Moshe 4:84; Tzitz Eliezer 13:43

[8] 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 Shaareiy Halacha Uminhag 2:164] 

[9] Shaareiy Halacha Uminhag 2:164

[10] So is implied from M”B 340:27, and so rules Minchas Yitzchak ibid, 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.

[11] So writes Rebbe in Shaareiy Halacha Uminhag ibid

[12] Piskeiy Teshuvos 340:20

[13] Bris Olam Tofer 8; SSH”K 28 Footnote 17

[14] Az Nidbaru 1:58

[15] SSH”K 28:5

[16] Az Nidbaru Ibid

[17] SSH”K 35:22

[18] Piskeiy Teshuvos 340:20

[19] Yesodeiy Yeshurun 1:201

^[20] Sheivet Haleivi Vol. 3 chapter 51

[21] As this is similar to fixing a vessel, as well as that doing so is like sewing. [ibid]

^[22] SS”K 15:74 based on a ruling of Rav Shlomo Zalman Aurbauch.

[23] Chelkas Yaakov 4:24

^[24] Sheivet Halevy Vol. 3 chapter 51

^[25] Beir Moshe and SS”K 15:74 based on a ruling of Rav Shlomo Zalman Aurbauch.

[26] See Shulchan Shlomo 2:314 [One may play with games that have magnets]; Piskeiy Teshuvos 313:4

Other opinions: Some rule that if the magnet will be left in place for some time as is common by magnets of a fridge then it is forbidden. [SSH”K 46 [new print]; Rav Elyashiv in Migdal David p. 599 footnote 28]

[27][27] The reason it is not forbidden due to sewing: It is not considered Tofer as there is no third item that attaches the two things together but rather a magnetic pull. [see Beir Moshe 29; Piskeiy Teshuvos 38; 313:4]

The reason it is not forbidden due to building: It is not forbidden due to Boneh due to several reasons: 1) Boneh never applies when attaching two things together if it is common for it to be undone within 24 hours, and thus not meant to last at all. [See Admur 313:21] Most, if not all magnets are not meant to remain where they are forever, and on the contrary are specifically made as a magnet in order so one can have the flexibility to place it wherever he wants whenever he wants without him having to take it apart. Accordingly, people do not view attaching a magnet to an item as an act of building. Thus, even if one decides to leave the magnet in place for a long time, it is nonetheless permitted to be done being that placing the magnet on the surface is not considered that one is building on the surface. [See Piskeiy Teshuvos 313:4 and footnote 43 that due to this reason magnets that are not meant to last at all on the surface are not under any prohibition and are permitted according to all opinions, even the Chazon Ish who argues on the Rama’s and Admur’s allowance to put up decorated sheets. Although in his opinion, in certain cases permanent magnets could be under a prohibition as he explains there (i.e. It is placed on a wall or item that holds 40 Seah to benefit the item or is placed with much effort). However, based on our explanation here in one and two, there should never be a prohibition with magnets even when placed for permanent basis, and even when placed on a wall] 2) Furthermore, perhaps a magnetic pull is not viewed as any real attachment and hence it is no different than resting a heavy item on top of a fridge which certainly is not considered building even though it is technically attached to it on some level due to the gravitational pull. See also Admur 315:6 that it is permitted to even permanently hang a decorative sheet on a wall and hence we see that even permanent attachments are permitted to be performed on Shabbos if there is no actual attachment taking place between the two items and one is simply resting on the other. See Admur 313:21 3) The magnet serves no purpose for the item that it is sitting on and it’s entire purpose of being there is to benefit it. [See Piskeiy Teshuvos 313:4 and footnote 37 that is on this basis that it is permitted similar to the permanent attachment of decorative sheets]

[28] See the previous footnote that the sewing and building prohibition does not apply by a magnetic attachment even when attached for permanent purpose.

[29] See Piskeiy Teshuvos 313:4

The reason: As in such a case, certainly people view the attachment as permanent and as a form of building, and hence the first allowance brought in the previous footnote falls apart. Now, although one can still argue the second allowance in this case as well, practically it is not certain that we hold this way regarding magnetic attachment, and in any event it would not be proper to permit building things on Shabbos even if technically they were not forbidden according to law, and certainly in this case here that is possible that doing so even through using magnets is under a Biblical prohibition.

[30] See Piskeiy Teshuvos 340:19

[31] Piskeiy Teshuvos 340:19; So rule in general regarding forming words on Shabbos by attaching letters together: Chayeh Adam; Ketzos Hashulchan 144:10 regarding cases brought there [to sew letters onto a peroches, that if they are weekly sewn they contain no writing prohibition]; Igros Moshe 1:135; Piskeiy Teshuvos 340:7 and 16; Beir Moshe 6:26; Avnei Neizer, brought in Ketzos Hashulchan 144 footnote 4, rules that placing letters near each other has no prohibition.

[32] See Admur 340:6 for a dispute regarding opening and closing books that have letters on their side and that the custom is to be lenient although the Poskim conclude that initially one is to be stringent [See Ketzos Hashulchan 144:3; Shaar Hatziyon 340:25 in name of Achronim; Sefer Hachaim; Poskim brought in Piskeiy Teshuvos 340 footnote 98] and according to some opinions the same accustom leniency would apply regarding puzzles [see below] and the same would apply here regarding magnets. [See Piskeiy Teshuvos 340:19 footnote 175 in name of Michabrei Zemaneinu that by regular magnets that do not have such a strong magnetic attachment it is permitted according to the lenient opinion who permits opening and closing the books with letters and making puzzles]; So rule in general regarding puzzles: Beir Moshe 6:26; Yesod Yeshurun 1:53; SSH”K 16:23; Mishneh Halachos 6:89 and Beir Moshe 6:125 regarding the allowance to place torn pages. See Admur 340:6 who only records the 2^nd reason in Teshuvos Harama 119, “As since the letters are already written and it is just that they are lacking proximity, this does not contain a writing prohibition. As since it is possible to bring them close together easily without doing any new action they are considered like they are close and standing and one is doing nothing with this proximity.” This is opposed to the 1^st reason in Rama ibid who states the allowance is due to that the book is bound and meant for opening and closing. Thus, we see that Admur ibid negated this reason and accepted the reason that applies equally to jigsaw puzzles.

Other opinions: Some write that it is forbidden to play with magnets on Shabbos if it will form letters or numbers or pictures. [SSH”K 16:23; Chut Shani 20:1, brought and negated in Piskeiy Teshuvos ibid]

[33] Piskeiy Teshuvos ibid

[34] See Admur 307:21, 28, 29

[35] Admur 340:13

[36] Lit. Long

[37] As this is like placing hooks into loops which has no resemblance of a Melacha. [M”B 29]

[38] If the amount that the clothing have reconnected is like the amount of three stitches then one is Biblically liable even if he does not make a knot at its end.

[39] This refers to a string or cord that is placed in garbage bags, sweatpants and the like to serve easy fastening.

[40] SSH”K 15:8; Piskeiy Teshuvos 340:20

[41] Admur 317:11

[42] Admur 340:17

[43] 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.

[44] Piskeiy Teshuvos 328:21

[45] As one is sewing the tape onto the bandage. Tzitz Eliezer 8:15-14-6-unless is a time of need, as will be explained; SSH”K 34:25 in all cases even in a time of need.

[46] Tzitz Eliezer 8:15-14-6

[47] SS”K 34:25 and footnote 64 in name of Rav SZ”A

[48] According to Admur [340:17] seemingly it would be forbidden due to sewing even if one were able to remove the bandage from the tape as Admur holds that only when the tape is place unintentionally may it be removed, and here it is placed intentionally. Vetzaruch Iyun.

[49] See Tzitz Eliezer 8:15-14-6

[50]In such a case it is Rabbinically forbidden. It is Biblically forbidden if torn with intent to re-sew.

[51] Minchas Yitzchak 8:31

[52] As rules Admur regarding tearing a temporary stitch.

[53] Piskeiy Teshuvos 328:21

[54] Minchas Yitzchak 5:39

[55] Beir Moshe 1:36; See Beir Moshe 2:29:2 that it only applies when a third item is sticking two items together.

[56] As there is no sewing prohibition relevant to sticking something to ones skin.

[57] Beir Moshe 1:36

[58] Tzitz Eliezer 16:6; see Minchas Yitzchak 5:39 regarding removing the plastic cover from a band aid in which he rules it is forbidden. Shemiras Shabbos K’hilchoso 15:81, Az Nidberu 13:25, Shevet Ha’Levi 5:78, Yechaveh Da’as 6:24, Machzei Eliyahu 71, Be’er Moshe 6:14, Chut Shuni Shabbos 1:17: page 137

[59] As it is meant to be attached to the plastic part so long as it is not used. It is thus an attachment that is meant to last some time.

[60] Az Nidbaru 7:34; Yechaveh Daas 6:25

[61] As they hold that if one were to buy the diaper that day then it would be meant to be opened that same day,, and thus the attachment of the tape to the plastic part is not really meant to last.

[62] Minchas Yitzchak 8:31; 9:41; Mishneh Halachos 8:60; Kinyan Torah 5:26; Lehoros Nasan brought in Piskeiy Teshuvos 340 footnote 101

[63] As a) The attachment is at the very least considered temporary which is also forbidden in the laws of sewing. [Minchas Yitzchak ibid]. b) Because the tape never gets removed from the diaper as it tears part of the diaper off with it upon opening the tape, and thus regarding that part which gets removed with the tape it is considered a permanent attachment. [Lehoros Nasan, and so ruled to me Rav Asher Lemel Kohen]

[64] Sheivet Halevy 5:31; Az Nidbaru 6:31; Yechaveh Daas 6:25, Tzitz Eliezer 16:6; Beir Moshe 6:14; SSH”K 15:81.

[65] Minchas Yitzchak ibid.

[66] As rules Rama and Admur in 317 regarding tearing the sewn stitches of the collar done by the laundry mat to keep it temporarily in place.

[67] Sheivet Halevy 5:31; Az Nidbaru 6:31; Yechaveh Daas 6:25, Tzitz Eliezer 16:6; Beir Moshe 6:14; SSH”K 15:81.