Page 28  The Jewish Press  Friday, October 26, 2018

Are We Allowed To Celebrate Non-Jewish Holidays?

By Rabbi David Brofsky

As the end of the calendar year approaches, ob- stead, the Jews should be separate from them and New Year’s Day marks the feast of the naming
servant Jews confront a number of non-Jewish hol- distinct in their dress and in their deeds, as they are and circumcision of the father of Christianity. It is
idays, including Halloween, Thanksgiving, and New in their ideals and character traits.” observed in the Anglican, Lutheran, and Roman
Year’s Day. For Jews living in the Diaspora, these Defining a hairstyle, or a style of dress, that vi- Catholic Churches. Although it has undoubtedly
days present specific questions – such as whether one olates the prohibition of “chukas akum” is not easy, been accepted as a secular holiday as well, its place
may celebrate these holidays at home (or even the however. The Beis Yosef (Yoreh De’ah 178) writes in Christianity cannot be denied.
office) – as well as more general issues such as the that one does not have to refrain from wearing cloth- In addition to analyzing the origins of a secular
permissibility of imitating the behavior of non-Jews. ing that is not “unique” to non-Jews. Similarly, R. holiday, it is equally important to address the nature
Moshe Feinstein (Yoreh De’ah 1:81) allowed Polish of its festivities. While eating turkey, praising God,
Chukas Akum – immigrants to dress in accordance with local custom. and expressing gratitude may be wholesome and
Imitating the Ways of Non-Jews According to the definition established by the Maha- consistent with Judaism, the manner in which some
The Torah tells us not to “walk in the paths” of rik, only dress that is immodest, or overtly “non-Jew- non-Jewish holidays are celebrated may be problem-
non-Jews (Vayikra 17:3; 20:23). This prohibition is ish,” is problematic. atic. For example, the drinking and dancing general-
known as “chukas akum.” The Tal- ly associated with New Year’s Eve is
mud, as well as Rishonim and Acha- obviously not conducive to cheshbon
ronim, grapple with the definition of hanefesh and making resolutions,
this prohibition. How does one define R. Joseph B. Soloveitchik embraced Thanksgiving. which Judaism believes every day
it? And what is the reason for it? (especially Rosh Chodesh and Rosh
The Maharik (15th century, Italy) R. Yitzchak Hutner, on the other hand, Hashanah) should ideally be uti-
wrote one of the most important re- lized for.
sponsa on this issue. He was asked viewed it as a fundamentally secular holiday, and May an observant Jew attend, or
whether wearing a special coat (kap- even host, a holiday party? The Tal-
pa) worn by non-Jewish doctors is
therefore wrote, “In truth, one must distance mud (Avodah Zarah 8a) states that
prohibited due to chukas akum. In a Jew who attends a pagan celebra-
response, the Maharik asserts that
oneself from these types of customs...” tion is considered to have “engaged
one can violate this prohibition in in idol worship in purity” (i.e., un-
one of two ways. wittingly). Some poskim, however,
1) By adopting a non-Jewish custom that has Holidays rule that a person may attend an office holiday party
no apparent reason (hence the word “chok” in “chu- In determining whether one may celebrate a if his employees, co-workers, or employer would be
kas akum”). Acting in such a manner is prohibited non-Jewish holiday, it is important to first determine offended by his absence, which may cause animosity
because “he does this in order to appear similar to the origin of the holiday and the nature of its cele- (eiva).
them, and not for a known purpose.” bration. In addition, since nowadays most office parties
The Talmud (Avodah Zarah 11b) states that a Halloween is rooted in the pagan holiday of Sam- aren’t “religious” celebrations, and even try to ac-
Jewish king’s belongings are burnt after his death. hain, and later in the Catholic “Hallow’s Eve.” Al- commodate people of all religions, they are entirely
Even though the origin of this practice is not Jew- though the origins of Halloween have become some- secular and, therefore, arguably okay. Of course, the
ish, “burning itself is not an idolatrous custom; rath- what lost over the years, it appears to be a classic answer may depend upon the type of celebration, and
er, it demonstrates the great importance of the king example of a pagan holiday. (Yet, distributing candy each case should be examined separately.
who passed away.” In other words, since this practice to neighbors who “trick or treat” as an act of good will
bears a reason, it is not considered “chukas akum.” or to prevent animosity [eiva] is likely permissible.) Jewish Identity in the Diaspora
2) By “breaking down the fence of modesty and On the other hand, Thanksgiving, as described In addition to addressing the halachic permissi-
humility.” The Maharik explains that engaging in be- by President George Washington (1789), is meant to bility of participating in, and even celebrating certain
havior that is inherently “not Jewish” – i.e., it lacks be “devoted…to the service of that great and glori- non-Jewish holidays, it behooves us to raise a broad-
modesty and humility – is prohibited. ous Being.” It is a day on which we render “unto Him er, possibly more fundamental issue. Historically,
The Maharik (see also Rema, Yoreh De’ah 178:1) our sincere and humble thanks for His kind care and the Jewish people faced the challenge of respectful-
concludes that since a doctor’s coat is merely “an indi- protection of the people of this country.” While the ly living among their non-Jewish neighbors and fol-
cation of academic accomplishment, one should attri- holiday is clearly religious in nature, there is nothing lowing local law and custom while also maintaining
bute his wearing this coat only to the benefit it yields, specifically Christian about it, and its themes are en- their unique character and religious lifestyle, which
either respect or financial gain.” Wearing the coat is, tirely consistent which Jewish values. has protected Jewish identity for thousands of years.
therefore, permitted. The same applies to other pro- For this reason, R. Moshe Feinstein (Even HaEzer While certain customs, and even holidays, are
fessional uniforms, and one might argue to gradua- 2:13) writes: “Since it is clear that…this day is not both beautiful and meaningful, an observant Jew
tion robes as well. mentioned as a religious holiday…and since this is a must strive to achieve the proper balance between
Acharonim discuss numerous other customs and day of remembrance to citizens of this country when being a “stranger and a resident” (Bereishis 23:4),
practices in the context of “chukas akum,” including they came to reside here either now or earlier, hala- and constantly reevaluate his relationship to his
wearing black at a funeral (Yabi’a Omer, Yoreh De’ah cha sees no prohibition in celebrating with a meal or country and its people. This challenge is even more
3:25), decorating a shul with trees on Shavuos, and with the eating of turkey.” acute since the establishment of the State of Israel,
even not wearing a yarmulke (Taz, Orach Chayim R. Joseph B. Soloveitchik embraced Thanksgiv- as the Jewish people now have their own country and
8:3, Igros Moshe, Yoreh De’ah 4:11). ing (Nefesh HaRav, pg. 231; see also R. Henkin’s homeland.
Bnei Bonim 2:30, 3:37). R. Yitzchak Hutner (Igros Rabbi David Brofsky has taught Talmud and hala-
Clothing Umechtavim 109), on the other hand, viewed it as a cha in numerous institutions in Israel, including Ye-
The Rabbis (Tosefta, Shabbos 11:1) tell us to fundamentally secular holiday, and therefore wrote, shivat Har Etzion, Midreshet Lindenbaum, and Mid-
should avoid certain clothing styles and haircuts. The “In truth, one must distance oneself from these types reshet Torah V’Avodah. He writes a weekly halacha
Rambam (Hilchos Avodas Kochavim 11:1) writes: of customs and even from those events that are sim- article for Yeshivat Har Etzion’s Virtual Beit Midrash
“We may not follow the statutes of the idolaters or ilar to these types of customs… The truth is simple (VBM), and is the author of “Hilkhot Tefilla,” “Hilkhot
resemble them in their dress, hair, or the like…. In- and obvious.” Moadim,” and a forthcoming book on hilchot aveilut.

rating from the real world. They believe suppressing For example, by knowing biology, a physician can
HALACHIC
Halachic POSITIONS
Positions of OF the body’s desires is a prerequisite for spiritual striv- better cure patients. With knowledge of chemis-
RABBI J. B. SOLOVEITCHIK, ZT”L ing and the only way the soul can soar. try, a rabbi can better evaluate the kashrut of food
Rabbi J. B. Soloveitchik, zt”l Judaism opposes this notion, Rav Soloveitchik products.
FROM A LECTURE SERIES said. In Judaism, the body is neither denigrated nor Rav Soloveitchik saw matters differently. Every
By Rabbi
BY RABBIAharon
AHARONZiegler
ZIEGLER glorified. Every aspect of human physical activity has discipline, he said, is potentially part of Torah. Chol
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