CCAR RESPONSA
Contemporary American Reform Responsa
173. Christmas Lights Celebrations
QUESTION:
A community in a Maryland county has begun a program of “Christmas” or “Holiday
Luminaries.” On one night during the holiday season, all the streets in the community are lit by
candles. The original meaning was interpreted as “lighting the way for the return of Christ.” Later
it was broadened to demonstrate the “universal message of brotherhood to all men” provided by
the holiday season, which includes Christmas and Hannukah. Should Jews participate in this
practice? (Dr. S. Millman, Arnold, MD)ANSWER: In order to answer this question
properly we should briefly review the relationship of Judaism and Christianity, and then look at
the conditions and problems of our own times. The Talmud began to consider
pagans of its day differently from the ancient heathen; it treated Christians similarly. The precise
attitude toward Gentiles during the five centuries of Talmudic times depended upon specific
circumstances. Thus, Simeon ben Yohai could be uncomfortably negative (J. Kid. 66c,
with full reading in Tosefot to A. Z. 26b; Soferim 15.10). On the other hand, it was
possible for Meir and Judah Hanasi to have warm friendly relationships with Gentiles (B. K. 38a).
We comfort their dead, visit their sick, help their poor, etc. (Git. 29b; Tur Hoshen Mishpat
266). R. Hiya bar Abba said in the name of R. Johanan that Gentiles outside the land of Israel
were not idolaters. They merely continued to follow the customs of their fathers (Hul.
13b). By the Middle Ages, Christians were generally no longer classified as idolaters
(Meir of Rothenburg, Responsa #386). Rabbi Isaac of Dampierre placed Christians in the
category of Noachides and not of pagans (Tosfot to San. 73b and Bek. 2b). Menachem Meiri
(1249-1306) went further by stating that Christians and Moslems who live by the discipline of
their religion should be regarded as Jews in social and economic relationships (Bet
Habehirah to A. Z. 20a). Maimonides stated that Christians or Muslims should be considered
as gerei toshav. They would assist in the preparation for the Messianic era (Yad
Melahim 8.11 and Teshuvah 3.5; Edut. 11.10, etc.). He expressed harsher views at other times
and considered Christianity idolatrous (Yad. Hil. Avodat Kokhavim 9.4, etc.) A French
Tosafist of the same period expressed similar views, and so we see that they were not restricted
to Sephardic Jewry (Bekh. 2b). This point of view became normative, and Christians as well as
Muslims were considered in the same category as the gerei toshav. This was the point of
view accepted by Caro in the Shulhan Arukh (Yoreh Deah 148.12; also Tur Yoreh
Deah 148) and most forcefully by Mosheh Rifkes, author of the Beer Hagolah to the
Shulhan Arukh (Hoshen Mishpat, 425 at the end). The statement is remarkable because
the author himself had fled Vilna to Amsterdam from anti-Jewish riots. He stated: “The sages
made reference only to the idolaters of their day who did not believe in the the creation of the
world, the Exodus, God’s marvelous deeds, or the divinely given law. But these people, among
whom we are scattered, believe in all these essentials of religion. So, it is our duty to pray for
their welfare, and that of their kingdom, etc.” The status of the Gentile in the general application
of Jewish law had, therefore, changed and this positive opinion of Gentiles was reemphasized at
the beginning of the modern era by Emden, Bacharach, Ashkenazi and other Orthodox
authorities (See A. Shohet, “The German Jew, His Integration Within Their Non-Jewish
Environment in the First Half of the Eighteenth Century,” Zion, Vol. 21, 1956, pp. 229 ff)
as well as Mendelssohn (“Schreiben an Lavater,” Schriften, 1843, Vol. 3, pp. 39
ff). We have gone considerably further in recent times as expressed by Franz
Rosenzweig’s philosophy which provided equal religious status to Christianity (Star of
Redemption). He was the first Jewish philosopher to express this thought in clear terms (W.
Jacob, Christianity Through Jewish Eyes, pp. 122 ff). The Jewish community in America
has given practical expression to this thought through “non-denominational” religious services
which have involved Christian clergy alongside rabbis. These services have been carefully
constructed and generally celebrate public holidays like Thanksgiving. Joint
celebrations of events connected with Christmas and Hannukah can not properly fall into this
neutral territory for the following reasons: 1. Christmas and Hannukah are too
distinctive in emphasis and significance. Christmas is one of the two main holidays of the
Christian calendar. It celebrates the birth of Jesus, considered by them as the redeemer of
mankind. The messianic hope and religious rebirth stressed by this holiday is felt by every
Christian. Christmas and Easter are the two significant holidays of Christianity universally
celebrated. On the other hand, Hannukah is a minor Jewish holiday of secondary importance. Its
significance has risen in modern times as Jewish families have used it to protect their children
from the “Christmas spirit” and its gift-giving atmosphere. In addition, it has gained significance
through Israel’s struggle which parallels that of the ancient Maccabees. A joint celebration of
these days is, therefore incongruous. 2. The spirit of the holidays is precisely opposite.
Christmas is the season of rebirth, good will and redemption. Hannukah, on the other hand,
rejects the influence of outside religions and cultures. We emphasize the Maccabean resistance
against the Seleucid’s Hellenistic civilization. The first martyrs for monotheism are celebrated on
it. This spirit would not permit us to join in the celebration of another religion’s
festivities. 3. Jewish adults and children have been under considerable pressure
recently through new conversionist movements. Some seek to convert us by occupying a
position on the border between Judaism and Christianity, like “Jews for Jesus” and “Fulfilled
Jews.” These groups have used symbols of Jewish holidays and reinterpreted them along
Christian lines. Jewish college students have been invited to what appeared to be a Jewish
service, only to find themselves in a Christian setting. For these reasons, we should be
especially careful to avoid anything which might lead to religious syncretism. Although
we wish our Christian neighbors well on their holiday and have a high regard for their religion, we
can not participate in their religious ceremonies. We should especially refrain from doing so
publicly. Programs like the “Holiday Luminaries” should exclude us so that religious distinctions
remain clear to ourselves and our children. It would, on the other hand, be appropriate for Jews
to light menorahs outside or in windows on Hannukah, as this is in keeping with the
tradition which demands that the miracle be proclaimed publicly (Shab. 21b; Shulhan
Arukh Orah Hayim 681.5). When Christmas and Hannukah coincide, the “Holiday
Luminaries” and our menorahs would appropriately demonstrate our religious
differences.March 1982
If needed, please consult Abbreviations used in CCAR Responsa.