Daily Halacha Monday: Halachic Q&A relating to Christianity and Chris-mas

Halachic Q&A relating to Christianity and Chris-mas

Is Christianity considered Avoda Zarah?

Christianity is considered Avoda Zara for a Jew, and carries all Avoda Zara related prohibitions.[1] However, some Poskim[2] rule that for gentiles, Christianity is considered Shituf and is not prohibited due to Avoda Zara.[3] Other Poskim[4] however rule that Christianity is considered like idolatry even for gentiles.

May one say the name Jesus or Yeshu?

From the letter of the law it is permitted to recite the name Jesus or Yeshu.[5] It is likewise permitted to write these names, as we find Gedolei Yisrael who wrote these names in their Sefarim.[6] Nevertheless, despite the letter of the law, the custom of all Jewry dating back many generations is to avoid saying these names and rather the term “Oso Ish” or “Yoshka” or “Yoshke Pandre” is used in its stead. One is not Heaven forefend to break this custom.[7]

May one say the word Christ?[8]

One is not to use this term as it connotes a Messiah and savior, and according to some even a deity, and so is the custom of all Jewry to not say this term.[9]

May one wish a merry Chris-mas, or happy holidays, to a gentile acquaintance or neighbor?

Merry chris-mass: As stated above, the term Chris-mas is not to be mentioned, due to the prohibition against mentioning the name of idols.

Other greetings:[10] It is forbidden to enter the home of an idolater on the day of his Holiday and wish him Shalom/peace. If one found the gentile outside of his home, he may greet him with a low voice and melonchaly demeanor. [Some Poskim[11] rule the above prohibition only refers to using the word “Shalom” being that it is the name of Hashem, however, one may greet him using other terms. Practically, if the gentile does not believe in the religious connotations behind the holiday, then there is no prohibition to mention to him “Happy Holidays.”[12] If, however, the gentile believes in the idolatry related content behind Christmas, seemingly, one may only do so in a pressing situation, to avoid enmity.[13] Certainly one should not go out of one’s way to greet him and send him Holiday wishes, such as through social media, unless lack of doing so will cause enmity. In all cases that one meets a gentile acquaintance outside who is a practicing Christian, he is to greet him with a low voice, as stated above.

May one give a present to a gentile in honor of Chris-mas and New Years?

It is forbidden to give presents to an idol worshiper [even if he is an acquaintance] on the day of his Holiday. If however the gentile does not believe in the idol and does not worship it, then it is permitted to do so.[14] Christians, who believe in the deity of a human and worship him, are considered to be practicing idolatry[15], and it is therefore forbidden to give them presents on the day of their Holiday, which includes Xmas and New Years.[16] Nevertheless, some Poskim[17] rule that the above prohibition only applied in previous times when people were much more religiously observant of idolatry, however today the worshippers are no longer expert in idolatry, and it is therefore permitted to do business with them on the day of their holiday [and give them presents, if they are an acquaintance].[18] This especially applies if segregating ourselves from the gentiles on the day of their Holiday will bring enmity and hatred towards us, being we live amongst them and have business relationships with them throughout the year. Nevertheless, a Baal Nefesh is to distance himself from rejoicing with them if he is able to do so inconspicuously, in a way that will not arouse enmity. Thus, practically, if one needs to send gifts to a gentile [acquaintance] on the day of their Holiday, such as New Years[19] [or Xmas], it is permitted to do so. However, if possible, the present should be sent before the Holiday begins, such as the afternoon prior to the Holiday. If this is not possible, then the gift may be sent on the Holiday itself.[20]  

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[1] Rambam Machalos Assuros 11:7; Avoda Zara 9:4; Pirush Hamishnayos Avoda Zara 1:3; Teshuvas Harambam 448; Rama Y.D. 148:12 [in uncensored editions] lists Xmas and New Years as Holidays of idolatry; Likkutei Sichos 37 p. 198; Rebbe in handwritten editing remarks to a letter “Christianity is Avoda Zara, is in contrast to the seven Nohadite laws, as opposed to Islam. However, the Christians of today are simply “Maaseh Avoseihem Beyadeihem”.

The reason: As they believe that Yoshka is one of the three parts of Hashem and they worship him. [In truth however, there are different sects of Christianity with different belief systems. See Haemuna Vehadeios of Rasag 2:7 that there are four groups of Christians and not all are idol worshipers; See here https://www.thoughtco.com/faith-groups-that-reject-trinity-doctrine-700367]

[2] Rama O.C. 156:1 [Omitted in Admur 156]; Darkei Moshe O.C. 156; Y.D. 151; Shach Y.D 151:7; Tosafus Sanhedrin 63b and Bechoros 2b; Ran Sanhedrin 63b, end of first Perek in Avoda Zara; Meiri Bava Kama 113b; Rabbeinu Yerucham Nesiv 17:5; Beir Hagoleh C. M. 425 Shin; Aruch Hashulchan 156:4; Reb Yeshaya Berlin, brought in Mishnas Chachomim Yesodei Hatorah Lav Alef and Pischeiy Teshuvah 147:2; See Sefer Hamamarim Rebbe Maharash 5637 “Mi Kamocha”; Melukat 1 p. 323 Mamar Mayim Rabim 5717; Melukat 3 Nissan p. 128 Mamar “Beyom Ashtei Asar” 5731; Toras Menachem 5743 3 p. 1386; See Pischeiy Teshuvah Y.D. 157:2 that so is clearly implied from Rama ibid; See Sdei Chemed Peas Hasadeh Kelalim 3:6

[3] The reason: The definition of Nohadite idolatry according to this opinion: According to this opinion, the form of idolatry prohibited for Nohadites is the belief that Hashem has completely left the earth, and plays no role in it. That it has been left completely to the authority of a deity to whom they pray and worship. In other words, they believe in G-d’s existence, but simply call him “Eloka Dielokaya/The G-d of G-d’s/.” This is prohibited for even a gentile to believe, and he must believe that G-d has direct influence on the world. It goes without saying that denial of G-d’s existence at all, and believe in a foreign deity, is defined as idolatry. However, Shituf, which is permitted for a gentile according to this opinion, believes Hashem interacts with the world, although has given authority to other deities or powers to also have some control in the world, and He is thus not the sole ruler. While Jews are prohibited from believing this due to idolatry, gentiles are not. [See Sefer Hamamarim Melukat 1:323, Mamar Mayim Rabim 5717 Melukat 3 ibid footnote 20]

[4] Noda Beyehuda Tinyana Y.D. 148 [Says that Shituf is Avoda Zara even for gentiles, and the Rama and Ran never intended to say that Shituf is permitted for them, and thus the common statement of people that based on the Rama there is no Issur of Shituf for gentiles, is incorrect; However, see Pischeiy Teshuvah ibid that in truth one must say the Rama holds Shituf is permitted for gentiles, as the Rama Y.D. 151:1 permits selling them items, as explains Shach 151:7]; Mahara Sasson; Vishev Hakohen  38; Meil Tzedaka 22; Shaar Efraim 24; P”M 156; Y.D. 65 S”D end of chapter that is nevertheless Rabbinically prohibited; Binyan Tziyon 1:16; Mishnas Chachomim Yesodei Hatorah Lav Alef; Pischeiy Teshuvah Y.D. 147:2 [concludes that Shituf is forbidden also for gentiles]; Rebbe in handwritten editing remarks to a letter “Christianity is Avoda Zara, is in contrast to the seven Nohadite laws, as opposed to Islam. However, the Christians of today are simply “Maaseh Avoseihem Beyadeihem”.

[5] The reason: As it is permitted to recite names of people who do not connote a deity and were later turned into a deity. [Yireim brought in Hagahos Maimanis Avodas Kochavim 5/3; Chavos Yair Teshuvah 1 Hasaga 11-12; Biur Hagr”a 147/3; Teshuvos Rav Ezriel Hildsheimer 180; See Mishneh Halachos 9/169]

[6] See Biur Hagr”a ibid; This name is mentioned in various places in the Gemara and Rambam; See Sanhedrin 43; 67; 105; 107; Avoda Zara 27; Yerushalmi Brachos 5/1; However see Teshuvos Rav Ezriel Hildsheimer 180 that no proof can be brought from here that these names may be recited as there is no prohibition to write the names, and rather the prohibition is simply to say them.

[7] Teshuvos Rav Ezriel Hildsheimer 180; See Mishneh Halachos 9/169

[8] Teshuvos Rav Ezriel Hildsheimer 180; See Mishneh Halachos 9/169

[9] Although we find Sefarim that write this term as well, nevertheless one cannot learn from them that it is permitted to say the names, as writing is more lenient than saying, as well as that it is permitted to write the names for learning purposes. [ibid]

[10] Michaber 148:9; Gittin 62b

[11] Bedek Habayis 148 in name of Orchos Chaim Ovada Zara 21 in name of Maharam, brought in Shach 148:7 and Nekudos Hakesef on Taz 148:6; [The Shach however leaves this matter in question]; See also Taz 148:6 in name of Semak 133 regarding the prohibition to repeat Shalom that it only applies to the word Shalom; Practically, see Birkeiy Yosef 148 in name of Maharikash regarding repeating Shalom that the custom is to repeat a blessing that does not have the name Shalom and seemingly the same would apply here that one may enter the home of a gentile and greet him with other words, or that he may greet him outside in a normal tone if he does not say the word Shalom. [To note however that although the Shach ibid records this ruling of the Bedek Habayis regarding this Halacha discussing greetings on the day of the Holiday, in truth it was said regarding repeating the word Shalom, and perhaps it is limited to that case, and not to the case under our discussion which prohibits entering the home on the day of his holiday and greeting him.] Vetzaruch Iyun.

[12] See Michaber 148:5 and Avoda Zara 65a regarding presents and the same would apply here; This is in addition to the Heter brought in Rama in next footnote

[13] See Rama 149:12 and Terumos Hadeshen 195 regarding presents and the same would apply here

[14] Michaber 148:5; Avoda Zara 65a

[15] Rambam Machalos Assuros 11/7; Avoda Zara 9/4; Pirush Hamishnayos Avoda Zara 1/3; Rama 148/12 [in uncensored editions] lists Xmas and New Years as Holidays of idolatry. Rebbe in handwritten editing remarks to a letter “Christianity is Avoda Zara, is in contrast to the seven Nohadite laws, as opposed to Islam. However, the Christians of today are simply “Maaseh Avoseihem Beyadeihem”.

[16] Rama 149:12 [in uncensored editions]; Terumos Hadeshen 195

[17] Opinion in Michaber 148/12; Tur in name of Rashbam; Tosafus

[18] Michaber ibid

[19] Rama 149/12 [in uncensored editions]; Darkei Moshe Haaruch 148/5; Terumos Hadeshen 195

[20] Rama 149/12; Terumos Hadeshen 195