Q: Must the ‘Revivim’ articles and other articles containing Torah content in the newspaper ‘Besheva’ be placed in genizah?
A: Although there are many opinions on this matter, the practical ruling is that they do not need to be placed in genizah, and it is permissible to place the newspaper in recycling bins or in the trash, while taking care that the newspaper not be open to the Torah articles.
In order to explain the halakha properly, I will also clarify related issues.
The Prohibition Against Destroying Holy Names and Sacred Books
It is Biblically forbidden to erase any of the Names by which God is called, as it says regarding the idols of idol worship: “And you shall destroy their names from that place" (Deuteronomy 12:3), and immediately afterward it says: “You shall not do so to the Lord your God" (Deuteronomy 12:4) meaning, it is forbidden to destroy His Name. One who intentionally erases any of the Names that were written in holiness - even a single letter of the Name - transgresses a Biblical prohibition and is liable to lashes (Shevuot 35a; Rambam, Hilchot Yesodei HaTorah 6:1; Shulchan Aruch, Yoreh De’ah 276:9). Therefore, our Sages said that a Torah scroll, tefillin, and mezuzot that have worn out require genizah (Megillah 26b; Shulchan Aruch, Yoreh De’ah 282:10; Orach Chaim 154:5).
It is also forbidden to destroy sacred books that contain no holy Names, and therefore, they must be placed in genizah - however, the prohibition against their destruction, and consequently the obligation of genizah, is rabbinic (Rambam, Hilchot Yesodei HaTorah 6:8; Chinuch 437; Tashbetz 1:2, and many others).
Pages of Chumashim and Siddurim Printed for Proofreading
This brings us to a question that the later poskim (Jewish law decisors) have discussed extensively: Before printing a book, one must first print a single sheet for the purpose of proofreading, in order to verify that the pages came out straight and in order. In earlier times, this was also done in order to perform final corrections on the book. Sometimes an error occurred and additional sheets had to be printed. Print shops were accustomed to throwing these sheets into the garbage, and many times the sheets would be scattered in a disgraceful manner near the print shop, and non-Jews would take them and treat them with great disrespect - such as using them for wrapping food, and wiping in the outhouse.
In order to prevent this disgrace, some suggested burning these pages (called “korrektin"), and the poskim disagreed as to whether it is permitted to burn them in order to prevent their disgrace. According to the Ikarei HaDa"T (Orach Chaim 8:12), it is forbidden to destroy them by hand, and they must be placed in genizah. And according to the Magen Gibborim (Orach Chaim, Shiltei Gibborim 154:2), there is even a Biblical prohibition in doing so.
On the other hand, according to many authorities, since the pages were printed in order to proofread the book for printing errors - they possess no sanctity, because their purpose is not for study but for proofreading, and therefore they were never consecrated (Responsa Ein Yitzchak 5-7 by Rabbi Yitzchak Elchanan of Kovna; Rabbi Elyashiv, Kovetz Teshuvot 2:6). The Netziv likewise ruled this way (Meshiv Davar 2:80) for an additional reason: since they were printed for short-term use, they were never consecrated, and it is permitted to destroy them. And some ruled that even regarding proofreading pages of Chumashim and Siddurim that contain many Names, the same law applies (Meshiv Davar ibid.; Zaken Aharon 2:70; Yechaveh Da’at Chazan 3:10).
In the Responsa Avnei Nezer (Yoreh De’ah 376), the ruling is even more lenient. In his opinion, even sacred books, as long as one has not yet begun to study from them, sanctity has not yet taken effect upon them, and there is no prohibition to destroy them.
In practice, the accepted ruling is that there is no need to place in genizah the pages of sacred books that were printed for the purpose of proofreading, as written in the Responsa Tzitz Eliezer (3:1), that it is permissible to burn the proofreading pages, but not to throw them into the garbage in a disrespectful manner. And it appears from the words of theposkim that if one places them in recycling bins or in the trash when they are wrapped in a bag or box in order to preserve their dignity, this is not considered a disrespectful manner.
The Dispute is in Rabbinic Law, and therefore the Lenient Opinion is Followed
Beyond the fact that most poskim ruled leniently regarding the burning of proofreading pages, the dispute concerns rabbinic law. For even regarding a holy Name that was written or printed out of belief and recognition of its sanctity in order that people study from it - such as the Names in Chumashim and Siddurim - the poskim disagree as to whether the prohibition against erasing it is Biblical. The majority opinion among theposkim is that since it was not written explicitly for the sanctity of the Name in the manner that Sta"M (Torah scrolls, tefillin, and mezuzot) are written, the prohibition against erasing it is rabbinic (Machaneh Ephraim, Hilchot Sefer Torah, p. 54a; Seder Mishnah, Hilchot Yesodei HaTorah 6:1; Ein Yitzchak 1, Orach Chaim 5; Melameid LeHo’il 2:88; Achiezer 2, Yoreh De’ah 48. And Rabbi Herzog in Psakim UKetavim 4, Yoreh De’ah 107, wrote that this is the opinion of the majority of poskim).
When it comes to sacred books that contain no holy Names, according to all opinions, the prohibition against destroying them is rabbinic (Rambam, Hilchot Yesodei HaTorah 6:8). And this is how theposkim have treated all books of the Oral Torah - such as volumes of Gemara - as books containing no holy Names (Avnei Nezer, Yoreh De’ah 376:4; Har Tzvi 231; Igrot Moshe 4:39; Aseh Lecha Rav 3:28). And although it is known that the Gemara contains holy Names, apparently, because the Names within them are few and are not an essential part of the book as they are in the Tanach or in the Siddur, the intent of the one who brings it to press and the printer is not upon them, and therefore, we follow the majority and primary content which constitutes sacred books containing no holy Names - and accordingly, the prohibition against their destruction is rabbinic. Since the dispute regarding proofreading pages concerns rabbinic law, the ruling follows the lenient opinion.
Shabbat Pamphlets That Were Never Opened
It appears that the same law that applies to proofreading pages likewise applies to booklets of Torah content that are attached to newspapers or sent by mail, whose recipients do not intend to study from them - as well as Shabbat pamphlets that remained in the synagogue and were never opened at all. For it is known to those who bring them to press that some of them will never be studied, and therefore as long as they have not been studied, they have the same status as proofreading pages, and do not require genizah.
Weekly Torah Portion Pamphlets and Source Sheets
The status of weekly Torah portion pamphlets, booklets of Torah articles, and source sheets is more stringent than that of proofreading pages. For they are intended for Torah study, whereas proofreading pages are not intended for study at all - and therefore according to many, pamphlets and source sheets require genizah (this was the inclination of Zaken Aharon 2:70; Minchat Yitzchak 1:18; Minchat Asher, Talmud Torah 9. And likewise, all those who hold that Torah articles in newspapers require genizah, as cited below).
However, some hold that since the study from them is one-time - they were never consecrated and need not be placed in genizah, but rather it is permissible to place them in recycling bins (Yechaveh Da’at Chazan, Part 3, Orach Chaim 10), or in the trash wrapped in a bag (Teshuvot VeHanhagot 1:553; Siach Nachum 74).
And although the entire discussion concerns rabbinic law, the accepted ruling is that ideally, source sheets and pamphlets whose purpose is Torah study should be placed in genizah. Those who are lenient and place them in recycling bins or in the trash wrapped in a bag have valid authorities upon whom to rely.
A Secular Newspaper That Contains Torah Content
The status of Torah content printed in newspapers and religious pamphlets whose majority is secular material is lower than that of weekly Torah portion pamphlets and source sheets, since most of the newspaper or pamphlet deals with secular matters, and accordingly the primary intent of their printing is for secular purposes.
Nevertheless, some are stringent and hold that the Torah content must be cut out and placed in genizah (Rabbi Greenfeld in Yerushat Platah 29; Halichot Shlomo, Tefillah 20:72; Rabbi Shlomo Man HaHar, Techumin 3, in response to the article of Rabbi Dasberg; Chevel Nachalato 10:38). And some ruled thus ideally, while permitting in after-the-fact situations to recycle them (Rabbi Elyashiv, Kovetz Teshuvot 2:6; Aseh Lecha Rav 3:28; BeMar’eh HaBazak 5:89).
However, some hold that we follow the primary nature of the newspaper or pamphlet: if its primary nature is secular - it was printed with that intention, and there is no need to place in genizah the Torah content within it (Minchat Yitzchak 1:18. And similarly in Shevet HaLevi 5:162). And these may be added to those who are lenient even regarding weekly Torah portion pamphlets and source sheets - because they are intended for one-time study, as explained in the previous paragraph.
Therefore, it is permissible to place them in recycling bins or in the trash in a manner where the secular pages cover the page containing Torah content. It goes without saying that there is no need to place in genizah Torah articles in secular newspapers, for even though one side may have Torah content printed on it, the other side may contain things that are completely contrary - and it is specifically by placing them in genizah that disgrace would result.
Care Regarding the Printing of Holy Names
However, the writers of articles and the printers of newspapers and the preparers of source sheets must be careful not to write holy Names, for even though according to the majority of poskim sanctity does not take effect upon them, there is disgrace in writing them outside the framework of a sacred book that will endure for many years.
As we learned in tractate Rosh Hashanah (18b), the Greek kingdom decreed against Israel that they may not mention the Name of Heaven. When the Hasmoneans prevailed and defeated them, they saw a need to strengthen the faith by mentioning the Name of Heaven, and they instituted that it be written in all legal documents. And so, they would write: “In such-and-such year of Yochanan the High Priest of God Most High." But this practice caused a problem, for after a person would pay his debt, he would many times discard the document without placing the Name in genizah, and the Name of Heaven would end up lying in the garbage. Therefore, our Sages abolished this practice, and even established the day of its abolition as a holiday.
From here the poskim learned that one must be careful not to write the Name of God in newspapers or in letters, or even in greeting cards that may sometimes come to disgrace. Likewise, one must avoid writing them in decorations hung in the synagogue when there is concern that they will wear out and become disgraced (Sha’arei Teshuvah, Orach Chaim 11:3).
However, when there is no concern that they will be disgraced, it is permitted to write the Names or engrave them - such as on the Holy Ark, or before the prayer leader (Mishnah Berurah 1:4). Nevertheless, if the printers of source sheets or articles made an error and printed holy Names, since they did not intend to do so, the status of the articles and source sheets is as explained above.
Tests and Workbooks
Q: Must tests, worksheets, and notebooks from Torah and Oral Torah classes be placed in genizah?
A: Since their primary purpose is to engage the students and not for them to study from them - they were never consecrated, and one may treat them according to the lenient opinion and place them in recycling bins or in the trash wrapped in a bag. However, notebooks containing Torah content that a person intends to keep in order to review and study from again - these require genizah.
This article appears in the ‘Besheva’ newspaper and was translated from Hebrew.
