May one use a safety pin on Shabbos?

            You might ask yourself, what can be wrong with using a safety pin on Shabbos. After all, I’m not sewing or doing any other melacha. To answer, we will present the basic concepts of sewing.

The Rambam (10:9) writes the following: One who sews two stitches is liable to bring a korban chatas, provided that one subsequently tied the thread to prevent the stitch from undoing itself. One who sews more than two stitches is liable to bring a korban even without tying the thread because the stitches are permanent.

            What does the above have to do with inserting pins?

            When inserting a pin to pin up a hem, one is in effect inserting it at least twice, if not three times, through two pieces of cloth and consequently it should at least be rabbinically prohibited [1] or ossur mid’oraisso.

The Mishna Berura [2] cites the Korban Netanel [3] who says that since two stitches without tying is at least an issur d’rabanan, on what basis do people permit themselves to use pins to pin their clothes on Shabbos, and on what halachic basis do the women of Prague pin the scarf to their clothing. We see that he understood that a pin shares the same status as thread-sewing and therefore it should be prohibited.

The Chazon Ish [4] first points out that the Korban Netanel never prohibited it, as he himself attested that the custom was to permit it; rather he was questioning an accepted custom. The Chazon Ish continues that one cannot compare inserting pins to sewing because a pin is by nature a temporary stitch and was never prohibited by Chazal.

            But are two stitches not temporary also (when not subsequently tied) and nevertheless it is ossur mid’rabanan to sew two stitches?

            The Chazon Ish answers this saying that although two stitches are temporary, nevertheless it is part of the normal manner of sewing and therefore even two regular stitches are ossur mid’rabanan, but a pin is not part of the regular mode of sewing and since it is by nature a temporary bond it is permitted.

            Does a safety pin share the same status as a regular pin?

            A safety pin is either used as a temporary stitch until a proper stitch is sewed, or it is used to pin a badge to a blazer or to secure a bandage or cloth diaper. [5] In all these instances the safety pin is merely a temporary bond and therefore it is not prohibited.

Rav Moshe Feinstein ztz”l writes [6]  that one who wishes to be stringent should apply the stringency in a case where the safety pin or pin could be left permanently in the clothing (pinning a hem or a tear in one’s clothing), but when pinning something in a temporary way such as where it has to be freed, such as the safety pin in the diaper, there is no room for stringency at all.

Other poskim [7] grant the Korban Netanel more authority and say that one should only be lenient when fixing temporarily with a safety pin (or pin) but when fixing on a more permanent basis one should not insert the pin in each piece of cloth more than once. [8]

            May one staple papers together or remove the staples that are fastening two papers together?

            Even if we say that a safety pin is not the regular sewing mode, we cannot say this with regards to paper, as it is normal to bind papers together by stapling. [9] Therefore one may not staple or remove staples. Rav Shlomo Zalman writes that one may not staple pages together even for less than the entire Shabbos because it is an òåáãà ãçåì to use a stapler.

            May one open an envelope that is stapled shut?

            Rav Shlomo Zalman says it is muter to remove the staple in this case because it is only stapled temporarily – until opened by the addressee. [10]

            Is it permitted to inflate balloons and airbeds on Shabbos?

            The halachic issue pertaining to inflating a waterbed on Shabbos is one of Makeh B’patish – completing an article.

The Shulchan Aruch [11] teaches us that one may reinsert down (feathers and fluff) into a pillow and eiderdown but they may not be inserted for the first time. Even though the insertion does not entail physical force or any unique expertise, nevertheless it is a melacha called Makeh B’patish.

This is because the combination of the pillow and the stuffing form a k’li.

We can therefore deduce that combining two items to form a k’li will involve the issur of Makeh B’patish. Accordingly, it is prohibited to inflate a water or air bed, even when using a mechanical pump, because introducing the air or water into the bed “completes” the bed and transforms it into a usable k’li. [For the moment we are referring to the initial inflating of the water bed (the first time), as for consecutive inflating we will see further on be”H].

The same could be said when inflating helium balloons.