When we daven, say Tehillim, or learn Torah from an actual sefer, it’s an opportunity to hold a holy object and turn its holy pages. If at all possible, why exchange such an amazing opportunity for the convenience of a digital device?
By Rabbi Mordechai Lipskier – The Beis Medrash
According to halachah, writings that contain words of kedushah must be treated with respect, and even once they’re tattered, they mustn’t be discarded but rather buried in the ground.
With the advent of the printing press, our chachamim debated whether the printed word has the same holiness as the handwritten word. The consensus is that it does. One of the proofs to support this is from our sedra where Hashem instructed the Yidden to engrave the stones of the ephod. The only permissible way was to use a special creature called the shamir because any other method, including imprinting the impression of the letters, would be considered writing and Hashem specifically wanted it to be engraved and not written. We thus see that imprinted writing falls under the same classification as handwritten letters.[1]
Today we have another type of writing: digital.
Halachically, words on a screen don’t make that screen holy. (Granted, burying all our screens may not be a bad idea, but not because they’re sacred and need genizah!)
When we daven, say Tehillim, or learn Torah from an actual sefer, it’s an opportunity to hold a holy object and turn its holy pages. If at all possible, why exchange such an amazing opportunity for the convenience of a digital device?
Digital pages will never get weathered, but is it the kind of Tehillim you want your grandchildren to inherit?
As our hearts and minds are constantly with our brothers and sisters in Eretz Yisroel, it seems appropriate to share the following story.
In the winter of 5720 (1960), Mr. Yosef Dekel, an official in the Israeli Ministry of Defense, sent the Rebbe a sample of the Tanach he printed especially for Israeli soldiers.
The Rebbe wrote him a letter (loosely translated here), thanking him for the gift and complimenting him on the beautiful binding and cover. “Beautifying mitzvos is always important, but especially in our generation when people judge things by their exterior.”
Then the Rebbe commented on the paper. “I understand that paper must be thin, otherwise it would be difficult to carry, but I hope that for the next printing you’ll be able to use another type of paper that’s thin but also stronger and resists stains. After all, the intention in giving the soldiers these seforim is that they should use them, not only on Shabbos but all the time!”
The Rebbe bentched him with success in continuing and broadening his efforts to bring traditional Yiddishkeit to Israeli soldiers.
The Rebbe then made a play on the word bitachon which can either mean security or trust.
“You write that you are an official in the Ministry of Defense. If so, it’s in your hands and those of your fellows to strengthen and to further the bitachon, (security), of each and every soldier, amongst all Yidden, through strengthening the bitachon, (the faith and trust) in Hashem. As we’re taught in Tanach, ברוך הגבר אשר יבטח בה’ והי’ ה’ מבטחו. והי’ כעץ שתול על מים, with all the brachos mentioned there.”[2]
[1] Taz to Yoreh Deah 271
[2] Igros Kodesh vol 19 pg. 157
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