The Rape of Dinah (help understanding a troubling bible passage)

One story in the Bible has be a source of inquiry, and much confusion. It is the story most often called “the rape of Dinah.”

Most English translations offer a poor rendering of the Hebrew. Here is the story in English and Hebrew, along with a write up of the passage by Jon Dorsey, Old Testament studies graduate student, and son of David Dorsey PhD a foremost Hebrew and Old Testament scholar. (you can wiki him here)

Genesis Chapter 34 בְּרֵאשִׁית

א וַתֵּצֵא דִינָה בַּת-לֵאָה, אֲשֶׁר יָלְדָה לְיַעֲקֹב, לִרְאוֹת, בִּבְנוֹת הָאָרֶץ. 1 And Dinah the daughter of Leah, whom she had borne unto Jacob, went out to see the daughters of the land.
ב וַיַּרְא אֹתָהּ שְׁכֶם בֶּן-חֲמוֹר, הַחִוִּי–נְשִׂיא הָאָרֶץ; וַיִּקַּח אֹתָהּ וַיִּשְׁכַּב אֹתָהּ, וַיְעַנֶּהָ. 2 And Shechem the son of Hamor the Hivite, the prince of the land, saw her; and he took her, and lay with her, and humbled her.
ג וַתִּדְבַּק נַפְשׁוֹ, בְּדִינָה בַּת-יַעֲקֹב; וַיֶּאֱהַב, אֶת-הַנַּעֲרָ, וַיְדַבֵּר, עַל-לֵב הַנַּעֲרָ. 3 And his soul did cleave unto Dinah the daughter of Jacob, and he loved the damsel, and spoke comfortingly unto the damsel.
ד וַיֹּאמֶר שְׁכֶם, אֶל-חֲמוֹר אָבִיו לֵאמֹר:  קַח-לִי אֶת-הַיַּלְדָּה הַזֹּאת, לְאִשָּׁה. 4 And Shechem spoke unto his father Hamor, saying: ‘Get me this damsel to wife.’
ה וְיַעֲקֹב שָׁמַע, כִּי טִמֵּא אֶת-דִּינָה בִתּוֹ, וּבָנָיו הָיוּ אֶת-מִקְנֵהוּ, בַּשָּׂדֶה; וְהֶחֱרִשׁ יַעֲקֹב, עַד-בֹּאָם. 5 Now Jacob heard that he had defiled Dinah his daughter; and his sons were with his cattle in the field; and Jacob held his peace until they came.
ו וַיֵּצֵא חֲמוֹר אֲבִי-שְׁכֶם, אֶל-יַעֲקֹב, לְדַבֵּר, אִתּוֹ. 6 And Hamor the father of Shechem went out unto Jacob to speak with him.
ז וּבְנֵי יַעֲקֹב בָּאוּ מִן-הַשָּׂדֶה, כְּשָׁמְעָם, וַיִּתְעַצְּבוּ הָאֲנָשִׁים, וַיִּחַר לָהֶם מְאֹד:  כִּי-נְבָלָה עָשָׂה בְיִשְׂרָאֵל, לִשְׁכַּב אֶת-בַּת-יַעֲקֹב, וְכֵן, לֹא יֵעָשֶׂה. 7 And the sons of Jacob came in from the field when they heard it; and the men were grieved, and they were very wroth, because he had wrought a vile deed in Israel in lying with Jacob’s daughter; which thing ought not to be done.
ח וַיְדַבֵּר חֲמוֹר, אִתָּם לֵאמֹר:  שְׁכֶם בְּנִי, חָשְׁקָה נַפְשׁוֹ בְּבִתְּכֶם–תְּנוּ נָא אֹתָהּ לוֹ, לְאִשָּׁה. 8 And Hamor spoke with them, saying ‘The soul of my son Shechem longeth for your daughter. I pray you give her unto him to wife.
ט וְהִתְחַתְּנוּ, אֹתָנוּ:  בְּנֹתֵיכֶם, תִּתְּנוּ-לָנוּ, וְאֶת-בְּנֹתֵינוּ, תִּקְחוּ לָכֶם. 9 And make ye marriages with us; give your daughters unto us, and take our daughters unto you.
י וְאִתָּנוּ, תֵּשֵׁבוּ; וְהָאָרֶץ, תִּהְיֶה לִפְנֵיכֶם–שְׁבוּ וּסְחָרוּהָ, וְהֵאָחֲזוּ בָּהּ. 10 And ye shall dwell with us; and the land shall be before you; dwell and trade ye therein, and get you possessions therein.’
יא וַיֹּאמֶר שְׁכֶם אֶל-אָבִיהָ וְאֶל-אַחֶיהָ, אֶמְצָא-חֵן בְּעֵינֵיכֶם; וַאֲשֶׁר תֹּאמְרוּ אֵלַי, אֶתֵּן. 11 And Shechem said unto her father and unto her brethren: ‘Let me find favour in your eyes, and what ye shall say unto me I will give.
יב הַרְבּוּ עָלַי מְאֹד, מֹהַר וּמַתָּן, וְאֶתְּנָה, כַּאֲשֶׁר תֹּאמְרוּ אֵלָי; וּתְנוּ-לִי אֶת-הַנַּעֲרָ, לְאִשָּׁה. 12 Ask me never so much dowry and gift, and I will give according as ye shall say unto me; but give me the damsel to wife.’
יג וַיַּעֲנוּ בְנֵי-יַעֲקֹב אֶת-שְׁכֶם וְאֶת-חֲמוֹר אָבִיו, בְּמִרְמָה–וַיְדַבֵּרוּ:  אֲשֶׁר טִמֵּא, אֵת דִּינָה אֲחֹתָם. 13 And the sons of Jacob answered Shechem and Hamor his father with guile, and spoke, because he had defiled Dinah their sister,
יד וַיֹּאמְרוּ אֲלֵיהֶם, לֹא נוּכַל לַעֲשׂוֹת הַדָּבָר הַזֶּה–לָתֵת אֶת-אֲחֹתֵנוּ, לְאִישׁ אֲשֶׁר-לוֹ עָרְלָה:  כִּי-חֶרְפָּה הִוא, לָנוּ. 14 and said unto them: ‘We cannot do this thing, to give our sister to one that is uncircumcised; for that were a reproach unto us.
טו אַךְ-בְּזֹאת, נֵאוֹת לָכֶם:  אִם תִּהְיוּ כָמֹנוּ, לְהִמֹּל לָכֶם כָּל-זָכָר. 15 Only on this condition will we consent unto you: if ye will be as we are, that every male of you be circumcised;
טז וְנָתַנּוּ אֶת-בְּנֹתֵינוּ לָכֶם, וְאֶת-בְּנֹתֵיכֶם נִקַּח-לָנוּ; וְיָשַׁבְנוּ אִתְּכֶם, וְהָיִינוּ לְעַם אֶחָד. 16 then will we give our daughters unto you, and we will take your daughters to us, and we will dwell with you, and we will become one people.
יז וְאִם-לֹא תִשְׁמְעוּ אֵלֵינוּ, לְהִמּוֹל–וְלָקַחְנוּ אֶת-בִּתֵּנוּ, וְהָלָכְנוּ. 17 But if ye will not hearken unto us, to be circumcised; then will we take our daughter, and we will be gone.’
יח וַיִּיטְבוּ דִבְרֵיהֶם, בְּעֵינֵי חֲמוֹר, וּבְעֵינֵי, שְׁכֶם בֶּן-חֲמוֹר. 18 And their words pleased Hamor, and Shechem Hamor’s son.
יט וְלֹא-אֵחַר הַנַּעַר לַעֲשׂוֹת הַדָּבָר, כִּי חָפֵץ בְּבַת-יַעֲקֹב; וְהוּא נִכְבָּד, מִכֹּל בֵּית אָבִיו. 19 And the young man deferred not to do the thing, because he had delight in Jacob’s daughter. And he was honoured above all the house of his father.
כ וַיָּבֹא חֲמוֹר וּשְׁכֶם בְּנוֹ, אֶל-שַׁעַר עִירָם; וַיְדַבְּרוּ אֶל-אַנְשֵׁי עִירָם, לֵאמֹר. 20 And Hamor and Shechem his son came unto the gate of their city, and spoke with the men of their city, saying:
כא הָאֲנָשִׁים הָאֵלֶּה שְׁלֵמִים הֵם אִתָּנוּ, וְיֵשְׁבוּ בָאָרֶץ וְיִסְחֲרוּ אֹתָהּ, וְהָאָרֶץ הִנֵּה רַחֲבַת-יָדַיִם, לִפְנֵיהֶם; אֶת-בְּנֹתָם נִקַּח-לָנוּ לְנָשִׁים, וְאֶת-בְּנֹתֵינוּ נִתֵּן לָהֶם. 21 ‘These men are peaceable with us; therefore let them dwell in the land, and trade therein; for, behold, the land is large enough for them; let us take their daughters to us for wives, and let us give them our daughters.
כב אַךְ-בְּזֹאת יֵאֹתוּ לָנוּ הָאֲנָשִׁים, לָשֶׁבֶת אִתָּנוּ–לִהְיוֹת, לְעַם אֶחָד:  בְּהִמּוֹל לָנוּ כָּל-זָכָר, כַּאֲשֶׁר הֵם נִמֹּלִים. 22 Only on this condition will the men consent unto us to dwell with us, to become one people, if every male among us be circumcised, as they are circumcised.
כג מִקְנֵהֶם וְקִנְיָנָם וְכָל-בְּהֶמְתָּם, הֲלוֹא לָנוּ הֵם; אַךְ נֵאוֹתָה לָהֶם, וְיֵשְׁבוּ אִתָּנוּ. 23 Shall not their cattle and their substance and all their beasts be ours? only let us consent unto them, and they will dwell with us.’
כד וַיִּשְׁמְעוּ אֶל-חֲמוֹר וְאֶל-שְׁכֶם בְּנוֹ, כָּל-יֹצְאֵי שַׁעַר עִירוֹ; וַיִּמֹּלוּ, כָּל-זָכָר–כָּל-יֹצְאֵי, שַׁעַר עִירוֹ. 24 And unto Hamor and unto Shechem his son hearkened all that went out of the gate of his city; and every male was circumcised, all that went out of the gate of his city.
כה וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיוֹתָם כֹּאֲבִים, וַיִּקְחוּ שְׁנֵי-בְנֵי-יַעֲקֹב שִׁמְעוֹן וְלֵוִי אֲחֵי דִינָה אִישׁ חַרְבּוֹ, וַיָּבֹאוּ עַל-הָעִיר, בֶּטַח; וַיַּהַרְגוּ, כָּל-זָכָר. 25 And it came to pass on the third day, when they were in pain, that two of the sons of Jacob, Simeon and Levi, Dinah’s brethren, took each man his sword, and came upon the city unawares, and slew all the males.
כו וְאֶת-חֲמוֹר וְאֶת-שְׁכֶם בְּנוֹ, הָרְגוּ לְפִי-חָרֶב; וַיִּקְחוּ אֶת-דִּינָה מִבֵּית שְׁכֶם, וַיֵּצֵאוּ. 26 And they slew Hamor and Shechem his son with the edge of the sword, and took Dinah out of Shechem’s house, and went forth.
כז בְּנֵי יַעֲקֹב, בָּאוּ עַל-הַחֲלָלִים, וַיָּבֹזּוּ, הָעִיר–אֲשֶׁר טִמְּאוּ, אֲחוֹתָם. 27 The sons of Jacob came upon the slain, and spoiled the city, because they had defiled their sister.
כח אֶת-צֹאנָם וְאֶת-בְּקָרָם, וְאֶת-חֲמֹרֵיהֶם, וְאֵת אֲשֶׁר-בָּעִיר וְאֶת-אֲשֶׁר בַּשָּׂדֶה, לָקָחוּ. 28 They took their flocks and their herds and their asses, and that which was in the city and that which was in the field;
כט וְאֶת-כָּל-חֵילָם וְאֶת-כָּל-טַפָּם וְאֶת-נְשֵׁיהֶם, שָׁבוּ וַיָּבֹזּוּ; וְאֵת, כָּל-אֲשֶׁר בַּבָּיִת. 29 and all their wealth, and all their little ones and their wives, took they captive and spoiled, even all that was in the house.
ל וַיֹּאמֶר יַעֲקֹב אֶל-שִׁמְעוֹן וְאֶל-לֵוִי, עֲכַרְתֶּם אֹתִי, לְהַבְאִישֵׁנִי בְּיֹשֵׁב הָאָרֶץ, בַּכְּנַעֲנִי וּבַפְּרִזִּי; וַאֲנִי, מְתֵי מִסְפָּר, וְנֶאֶסְפוּ עָלַי וְהִכּוּנִי, וְנִשְׁמַדְתִּי אֲנִי וּבֵיתִי. 30 And Jacob said to Simeon and Levi: ‘Ye have troubled me, to make me odious unto the inhabitants of the land, even unto the Canaanites and the Perizzites; and, I being few in number, they will gather themselves together against me and smite me; and I shall be destroyed, I and my house.’
לא וַיֹּאמְרוּ:  הַכְזוֹנָה, יַעֲשֶׂה אֶת-אֲחוֹתֵנוּ.  {פ} 31 And they said: ‘Should one deal with our sister as with a harlot?’ {P} (text obtain here)

Response from
Jonathan Dorsey
November 10 at 10:36am

We recently talked about this in class. The clincher for seduction lies in a Hebrew word study, and a little knowledge of how Hebrew is used. The key to the word study lies in Deut. 23 – 28. The word translated “rape” or “sleep with” in each case – (Deut. & Genesis) are all the word shacav, which does not mean rape all by itself, but simply “to lie down (with)”. David and Bathsheba “shacav”ed…

Gen 34:2 Shechem took her, shacav’s her, and anah’d (violated) her.

Deut 22:23 – Man meets betrothed girl and shacav’s her and anah’d (violated) her in town – both die – man because he anah’d (violated) her, and the women because she did not scream out for help (meaning she wanted to shacav).

Deut 22:25 – Man meets betrothed girl in country – shacav’s her – she screams out for help, he hazak’s (overpowers) her.

Deut 22:28 – Man meets non-betrothed girl – shacav’s her anah’d (violated) her – they should marry. [He should pay the bride price to her family, to compensate them for their loss of a daughter, (who would now not be desired as a wife, traditionally) and he must care for her financially always.]

Like Hebrew in general, one is forced to look at the context of the verse to determine the the exact variation of a word that has multiple uses. It looks like the Dinah story matches with the cases of Deut.23 and 28. Because similar words to describe the events are used: the man shacav’s her, and anah’d (violates) her. The context in these three cases do not suggest force – In the case of Deut. 28, they are supposed to marry. This would be SICK if it were not a case of clear seduction. So if a women is shacav’d, and anah’d (violated), and no other word in the context suggest violence, force, or coercion, we are left with a Hebrew word phrasing that means seduction.

However, we see that Deut. 25 stands apart – we have a new word introduced – hazak (overpowers), and the fact that she screams for help – these are all context clues that the shacav-ing was clearly not consensual, and the man will die as if he committed murder.

The Dinah seduction has plenty of context clues in the wording to point to the fact that she was not raped. Shechem spoke tenderly to her, he asked her father for her as a wife, etc. In addition to our word study, we can see these statements as we are supposed to see them – as a man who has fallen in love with Dinah. His actions were wrong / dubious though – sleeping with her and not being married is a violation, and keeping her with him while they asked Jacob for his blessing for their marriage, etc.

Even though Dinah’s thoughts are never shared with the reader, it would be assumed that the writer would put something in to make it clear to the audience if it was not consensual (such as was done in Deut. 22:25). This is required for the Hebrew audience when the words used are ambiguous – such as shacav, which needs additional context clues to tell the reader what kind of shacav it was. He would have used the word hazak or the fact that she screamed or something. The author would not leave the audience with an ambiguous situation and not clarify if it was rape or seduction – the same word (shacav) is always used for both. With the context clues we have, and the fact the the same guy wrote both Deut. and Genesis and clearly drew apart stories/cases that showed the difference between rape and seduction, it seems fairly certain that Dinah is a case of seduction.

Sorry I messed up my references – Look in Deut 22:23-28!! Deut. 22:25 is the one that clearly is rape. Deut. 22:23 and 22:28 are talking about seduction.

Also, the word for “take” – lach – does in NO way suggest violence when Shechem “lached” Dinah. If it did, the author would need to reinforce that notion with some adverb or other wording in the sentence to make that clear. Since he does not, we are left to see this as simply “spirited away” or “stole away with her” or “took her to his crib” or something. :) A Hebrew word study of using the verb “lach” in with a person as the verb receiver would be useful. I did so, and in every case I reviewd (the first 10) , it is not forced or done by overpowering. Abraham “lached” his wife and left to go to the land of Canaan. Lamach “lached” for himself two wives.

-Jon Dorsey

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Please leave any comments you have.

Our First Learning Group is finished.

Here are a few quotes from participants:

“All in all, one of the major things I gleaned from Brother Lawrence, was the similarity of my struggle to his battle, to get past punishing myself  for my failures and losing my focus on God. It seems that when BL finally internalized the concept of God’s grace, he realized that as soon as he saw the disconnect in his life it was foolish to waste time beating himself over it (asceticism, which could take that quite literally, especially in BL’s day!). He learned to immediately return to the position that was already his because of God’s grace, continuing in the joy of His presence.”

“I’m glad Brother Lawrence seems like such a regular guy. He prays things like “God, I can’t do this unless you help me,” and when he messes up, “God, I *always* do that, and if you don’t help me I won’t ever do better!” That I can relate to!”

“I loved that Brother Lawrence was his own man – it was just him and God becuase everyone elses ideas confused him, so he just went straight to God. It was nothing in between – he would just get up – own the difficulty and carry on!!”

“For me, Brother Lawrence broke down some of my pre-assumed barriers by helping to break the secular and sacred divide that has happened in my life. I have often thought… okay, now it’s prayer time, then work time, then church time, then social time… etc. In reality, those separations don’t exist, and it’s immensely helpful to integrate our whole lives.”

Learning exchange invitation to YOU!

Brother Lawrence
Brother Lawrence-Practicing the Presence of God

For more on -Explaining “online Learning Groups”- click on the tab above called “Learning Groups-Updates”

Ethics in the work place – 4 questions.

signethics

I’m doing my final Ethics paper on Christian ethics in the work place, with a special focus on Christian business owners. 

Would you be willing to answer a few questions?

1. Do you feel you encounter more ethical dilemmas than your competitors/co-workers? 

2. How do you decide choices of right and wrong in your workplace? (what guides you, mainly? circumstances, consequences, natural law, governing rules, feelings, virtue, etc?)

3. What are some examples of ethical dilemmas that challenge you (Specifically, situations where you have to figure out what is right and wrong)?

4.Of some of the issues that have come your way, what has been the most difficult one/s, specifically? (explain why, and if you are willing, explain the outcome/decision)

Please note:

While you encounter plenty of tough choices, some will be “crisis of conscious issues” more than ethical dilemmas. A true ethical dilemma is not a tough choice between doing the right and wrong thing. It is when the right and wrong thing are difficult to determine. Things like stealing, lying, cheating, etc. in themselves, are not ethical dilemmas, because these things are already know to be wrong. (In that case, it’s not an ethical dilemma, but rather a crisis of conscious as to whether you will choice what you already know to be right.)

Thanks –
Lisa

(Feel free to leave a comment here, OR leave a comment that I should contact you, if you need privacy. No one will be mentioned by name in my paper.)

thank you!

H1N1-hand washing fetish (photo)

Wash your hands five times before you leave.

 “Only YOU can stop disease-We recommend you wash your hands five times before you leave our restroom.”

Okay I made that up, but signs like that could be in the restrooms soon. People have stopped shaking hands, starting wearing masks, and might die of either swine flu or embarrassment if they would get caught forgetting to cough into their elbows. Life is getting strange.

When I saw this picture, it made me think that the stress of H1N1 panic, and hand washing, and sanitizing all things, in general, is starting to get a bit blown out of proportion…maybe to über hyper stage. I’m thinking, maybe a cultural fetish, or collective neurosis?

I’m all for clean hands. It really is important for good health and hygiene. (I’ve completely stopped just licking my fingers clean each day, in fact, just like a few people in my neighborhood have. If you’re wondering about bed bugs, Schuylkill could be a hot spot, don’t doubt it.)

But please-be assured, even with all the hype, H1N1 is very similar to the typical flu. It spreads very easily, many will get it, and some casualties will come, but mainly to the very old and the very young, and the ill.

It all had me wondering, Do people really wash their hands after using the facilities, or just when others are looking? I found this information below, after I started looking.

Here is an interesting article from cleanlink.com. It might make you want to bring your own paper towels along with you, wherever you go too!

Survey: Handwashing Statistics and Paper Towel Preferences

In an online survey conducted this spring, 94 percent of U.S. adults said they always wash their hands after visiting a restroom. However, when asked what percentage of other people they thought washed their hands each time after using a public restroom, 99 percent of U.S. adults felt that other people don’t do so each time, and almost half (48 percent) felt that people wash their hands less than 50 percent of the time after using a restroom.

Not surprisingly, visiting a public restroom is the situation that ranks highest in terms of health and hygiene concerns for U.S. adults. Asked during which situations they would be most concerned about health and hygiene risks, adults selected:
• Visiting a public restroom, 44 percent
• Preparing food or meals, 26 percent
• Contact with other adults, 9 percent 
Other answers were: contact with babies/children, 7 percent; contact with animals, 3 percent; other, 2 percent; and not sure, 8 percent.

“Clearly people think public restrooms present a hygiene risk and claim they are washing their hands after using those restrooms,” said Mike Kapalko, Environmental and Tork Services Manager, SCA Tissue North America. “But their observations of others in public restrooms indicate that a large percentage of them are not actually doing so.”

The survey results show that most people, given a choice in a public restroom, would prefer to dry their hands with paper towels. Asked how they would prefer to dry their hands in a public restroom if they had a choice, among those who visit public restrooms: 55 percent selected paper towels followed by high velocity jet air dryer, 25 percent; hot air dryer, 16 percent; linen or cloth towel, 1 percent; and not sure, 2 percent.

The majority of respondents, 59 percent, also selected paper towels as the fastest method for drying hands, followed by: high velocity jet air dryer, 25 percent; linen or cloth towel, 8 percent; hot air dryer, 4 percent; and not sure, 4 percent.

Asked what they thought was the recommended length of time to actively wash hands with soap and water after using the restroom, 38 percent said 30 seconds and 28 percent said 20 seconds, followed by: 60 seconds, 14 percent; over 60 seconds, 8 percent; 40 seconds, 6 percent and 10 seconds, 6 percent.

‘The recommended procedure for washing hands in restrooms is to wet them, then thoroughly wash with soap for 20 seconds before rinsing off and drying them completely with a paper towel,” said Kapalko. “If faucets are not touchless, it is further recommended that the paper towel be used to shut them off to keep from re-contaminating their hands.”

The survey also asked questions to determine opinions on the most hygienic and effective ways for drying hands and reducing bacteria levels. In both cases, the opinions reflected in this poll have been disproved in a controlled experiment conducted late last year by Westminster University in London.

Asked for the most hygienic method for drying wet hands, respondents selected: high velocity jet air dryer, 41 percent; paper towel, 31 percent;  and hot air dryer, 20 percent. Not sure was selected by 6 percent and linen or cloth by 2 percent.

Asked to rate each method as extremely, very, fairly, somewhat, or not at all effective in drying hands and reducing bacteria levels,  poll respondents gave extremely or very effective ratings to::
• High velocity jet air, 65 percent of respondents
• Paper towels, 53 percent
• Hot air dryer, 50 percent
• Air drying or drip drying, 19 percent
• Linen or cloth towels, 15 percent

“These opinions giving high marks to hot air and jet air dryers are fairly widespread among consumers, but scientific research shows that paper towels are not only more hygienic and effective but that hot air and jet air dryers actually do more harm than good when it comes to reducing bacteria in public washrooms,” said Kapalko.

“Controlled experiments conducted in December 2008 by scientists at the University of Westminster found that paper towel drying reduced the average number of bacteria on the finger pads by up to 76 percent and on the palms by up to 77 percent,” Kapalko said. “By comparison, electric hand dryers actually caused bacteria counts to actually increase.”

Test results of the Westminster study showed:
• Traditional warm air dryers increased the average number of bacteria by 194 percent on the finger pads and by 254 percent on the palms.
• Jet air dryers increased the average number of bacteria on the finger pads by 42 percent and on the palms by 15 percent.

The scientists also carried out tests to establish whether there was the potential for cross contamination of other washroom users and the washroom environment as a result of each type of drying method. They found:
• The jet air dryer, which blows air out of the unit at claimed speeds of 400 mph, was capable of blowing micro-organisms from the hands and the unit and potentially contaminating other washroom users and the washroom environment up to 6.6 feet away.
• Use of a traditional warm air hand dryer spread micro-organisms up to 31.5 inches from the dryer.
• Paper towels showed no significant spread of micro-organisms.

“The Westminster results confirmed previous studies that show thorough hand drying with a paper towel is not only the most effective way to dry hands and reduce bacteria but also the most hygienic when it comes to preventing the spread of bacteria in public restrooms,” Kapalko said.

The commissioned survey was conducted by Harris Interactive on behalf of the Tork brand of SCA Tissue North America and drew 2,516 U.S. adult respondents 18 or older — 46 percent male and 54 percent female.  It was conducted Feb. 26 through March 2, 2009.