Rabbi Dovid Baddiel, Dayan Johannesburg Beth Din
As our shuls accumulate ever-increasing amounts of Sheimos, this may be an opportunity to review the Halachic principles of Sheimos and consider some practical recommendations for handling it properly.
The Basic Prohibition
The Torah[1] commands: “You shall utterly destroy all idols … however, you shall not do so to HaShem your G-d.” From this, our Sages derive that we may not erase or destroy any of the seven holy Names of G-d. As the Rambam[2] rules, one who erases these Names is Lokah Min HaTorah (liable for lashes), as with any Biblical prohibition. This is the source of the term sheimos – “names” – referring originally to the sacred Names of HaShem themselves.
Any of the other attributed Names of G-d, or other holy writings, even where G-d’s name may not appear at all (e.g. in the Megillat Esther), also require respectful disposal. While some authorities consider destruction of such material a Torah prohibition, the mainstream view is that it is Rabbinically forbidden. In either case, damaging or degrading any of these writings is not permitted.
Is Indirect Destruction (G’rama) Allowed?
A direct act of destruction is clearly prohibited, whereas G’rama may be less of an issue. A classic example: A person has a Divine Name written on his arm; he may immerse in a mikvah even though the Name will inevitably be washed off. But because the erasure is indirect and does not happen instantaneously as he goes into the water, and motivated by a mitzvah, this would be permitted.
As mentioned, this leniency is limited to cases of necessity or Mitzva. As the Noda B’Yehudah[3] points out, based on the Gemara in Yoma(8a), indirect destruction purely for convenience remains Rabbinically prohibited due to Bizayon – degrading the name of G-d or holy writings, but when it is being done in cases of necessity or in the case of the Tevilla Shel Mitzva, it would not be considered being done in a way of degradation.
For this reason, if a fire breaks out on Shabbat, saving Sefarim (holy books) becomes a top priority. One should take them out of the house right away. Though failing to save them is considered an even lesser action than G’rama, nonetheless, due to the Bizayon involved, one is obligated to do so.
Therefore, the Shulchan Aruch rules (OC 154:5) that a worn-out Sefer Torah must be placed respectfully in an earthenware container and buried, protecting it from any decay or dishonour. The Magen Avraham extends this to other holy books or words of Torah.
Printed Materials: Does Printing Create Kedushah?
The Taz[4], citing the Mas’at Binyamin, rules that printing is equivalent to writing regarding kedushah. The Magen Avraham[5] expressed concern that bookbinders were using printed Hebrew pages in their binding of other books. Rabbi Aharon Walkin[6] too, was concerned about Torah articles printed in newspapers which ended up being discarded and placed in the bin.
What are ‘Korektin’?
Historically, printers generated trial pages (known once as korektin) full of errors before the proper printing followed. These trial pages were generally discarded, leading to major Halachic discussion:
Rabbi Yitzchak Elchonon Spektor[7] argues, based on the Rambam that rules in the case of a Sefer Torah written by an Apikores (heretic), that it has no sanctity, since it was definitely not written L’Shem Kedusha (for the sake of any holiness), so too, these pages were not created for the purpose of Torah learning, only as an aid to the correct printing of the many copies that followed, and therefore such pages have no sanctity. The Ein Yitzchak recommends explicitly stating from the start of the printing that no holiness should be ascribed to these first pages, but even without this declaration, one can assume that this was the intention.
The Netziv[8] agrees and even prefers burning them to avoid non-Jews using them in a disrespectful way.
Newspapers and Temporary Printed Torah Content
The Melamed L’Hoil[9] extends this leniency to newspapers, that although designed to be looked at and read, nonetheless are printed with the intention to be thrown out after a short time and the intention is certainly not L’Shem Kedusha. Therefore, no Kedusha can rightly be ascribed to them.
Especially:
- when printed by non-Jews
- when containing no Divine Names
- when written in the Hebrew script, not Ashuri (Hebrew block), or when written in English
- and when disposed of respectfully (e.g., via recycling or burnt, rather than being placed in the bin with other garbage even if double-wrapped, unlike fruits of Teruma or Ma’aser which disintegrate quickly).
Accordingly, many Poskim permit their destruction, particularly through indirect processes such as recycling machinery. Rav Moshe Feinstein[10] too, supports this leniency under these circumstances. Even if, ultimately, these materials would be used to manufacture toilet paper, such usage would be viewed as a re-creation (Panim Chadoshot) and would not be considered a Bizayon (a degradation). Nonetheless, several Halachic authorities in Eretz Yisrael are stricter in this regard.
Further supportive factors:
- In the diaspora, non-Jews perform the entire process of the recycling.
- Often the paper passes through multiple non-Jews – Amirah D’amirah (the Jew instructs the non-Jew who in turn instructs another non-Jew to do it) which is permitted according to the Chavot Yair[11].
Even those who follow the stricter view would agree that only the specific areas of the newspaper containing Torah text would require Genizah, not any unrelated content[12].
Practical Recommendations
The following guidelines are recommended:
- Torah Articles in Newspapers or Magazines
Torah articles in English (without Divine Names) may be recycled.
- Work Sheets or Exam Sheets/Parsha Sheets
Such materials in Hebrew script (not Ashuri), or in English, without any of the Holy Names, that are intended for short-term use may be placed in recycling. - Invitations with Pesukim (verses from the Holy Scriptures)
These can also be recycled; if containing Names of HaShem, cut out and save those lines separately for Genizah. - Rough notes or scrap paper with Torah written on them especially when the writing is only understood by the writer, may be placed in the recycling bag.
- Textbooks with Substantial Torah Content
these should be treatedas holy books and must be placed in Genizah when no longer usable.
[1] Devarim 12 vs 2-4
[2] Hilchot Yesodei HaTorah 6:1
[3] Tinyana OC 17
[4] YD 271:8
[5] OC 154:14, quoted by the Mishna Berura 334:
[6] Zekan Aharon YD 70
[7] Ein Yitzchak OC Simanim 5-7
[8] Meishiv Davar 2:80
[9] Siman 89
[10] OC 4:39
[11] Siman 46; see Achiezer 2 Siman 48
[12] Morover, the Mas’at Binyamin (Siman 100), quoted by the Mishna Berura 334:50, maintains that the spaces below the Torah article have no Kedusha and all the more so the rest of the paper has no sanctity.
