23 Dec INTERACTION WITH NON-JEWISH HOLIDAYS: HALACHIC GUIDELINES

If one happens
to be in a place
where songs or
melodies
associated with
idolatrous
worship are played, as is customary
during the holiday season, he does not
need to leave the place or block his
ears, since there is no prohibition in
merely hearing them. Nevertheless, it is
preferable not to derive enjoyment
from them, as it is unbecoming to do so.
The Shulchan Aruch (Y. D. 142:15) states:
“It is forbidden to hear musical instruments
of idols or to look at the adornments of
idols, since one derives benefit from
seeing them.” The intent is to prohibit only
music that is played specifically for
idolatrous worship, and not songs played
for the enjoyment of listeners or to create a
festive atmosphere. This is evident from
the words of the Shiltei Giborim, who
explicitly wrote that the prohibition applies

to music played before an idol. He
explains: “If one hears the music of priests
playing before an idol, and he has no
intention to derive benefit—since he
neither desires nor needs that enjoyment—
it is permitted. However, if he intends to
derive benefit, it is forbidden, for even
sound and sight, although they have no
tangible substance, are prohibited to be
enjoyed.”
Rabbi Moshe Feinstein likewise wrote
(Igrot Moshe, Y. D. II:111): “With regard
to hearing melodies that are played for
idolatry, this is certainly forbidden, since
one who plays music for idolatry—even
for those whose customary worship does
not include this—violates a prohibition…
However, when the melody is sung by
people who are not intending idolatrous
worship, there is no prohibition of benefit
per se, though it is certainly forbidden to
intend to listen in order to enjoy it or to
contemplate their worship. If the melody
is sung by such people without words

praising their false beliefs, even
though there is no prohibition, it
is nevertheless improper. If the
words themselves praise false
beliefs, it is forbidden even
without intent. And if the
instruments are not designated for
idolatry and the performers have
no intent of idolatrous worship,
there is likewise no prohibition.”
Accordingly, music heard over
loudspeakers and not performed
by a live band does not fall under
the prohibition, and is only considered
unbecoming. The Rema further rules that
an unintended act (davar she’eino
mitkaven) is permitted.

If there is a need to give a gift to a non-
Jew on his holiday, it is preferable to

give it the day before or the day after the
holiday. If that is not possible, it is
permitted to give the gift even on the
holiday itself.
The Rema (Yoreh De’ah, end of siman
148) rules: “If one sends a gift to an
idolater in our times, on a day when they
have a festival, such that the gift will
reach him on that festival—if it is
possible, he should send it beforehand;
and if not, he may send it on the festival
itself.”
The Shach (s.k. 13) added that one should
preferably send it beforehand, since if it
is delayed this may cause enmity; and all
the more so is it permitted in our times,
when it is not common for them to go and
give thanks to idolatry.
Landlord who needs to place a tree at
the entrance of the building during the
non-Jewish holiday season is permitted
to do so. Nevertheless, it is preferable
that he tell the non-Jewish manager to
do whatever he sees fit for the benefit
of the hotel’s guests.
The Shevet HaLevi (vol. 10, 132) was
asked whether it is permissible for a
Jewish owner of a building whose tenants
are non-Jews to place a tree at the
entrance of the building. He responded
that there is no halachic prohibition
involved, since this does not fall under
the category of items that the Shulchan
Aruch (Y. D. 151:1) forbids selling—

namely, objects specifically designated for
idolatrous worship. This tree is intended
only to create a holiday atmosphere and is
not used for any act of idolatry.
However, he adds that as a matter of proper
conduct, it is preferable for the owner to
state that he personally has no interest in
this, and that if the building manager
wishes to accommodate the non-Jewish
tenants, he should collect money from
them for the tree and act as he sees fit.
A Jew who is greeted with “Happy
Holiday” during X-Mass time should
not respond with “Happy Holiday,” but
rather answer “Thank you” or another
neutral response that does not imply
agreement with their holiday.
The Rambam (Hilchot Melachim 10:9)
writes that a gentile should not create for
himself a holiday. Hence, we may not wish
them a “Happy Holiday,” as doing so lends
legitimacy. Furthermore, as their holidays
glorify idolatry—especially those at the
end of the secular year—it is improper to
offer greetings, which would sound as
though one is honoring idolatry.
Additionally, offering such greetings could
constitute the prohibition of chanufah
(flattery), which the Orchot Tzaddikim
and Pele Yoetz strongly denounce. Chazal
taught about Agrippas: when he read the
pasuk “You may not appoint a foreigner
over you”, he wept. The people responded,
“You are our brother!” At that moment,
Israel were decreed destruction for
flattering Agrippas (Sotah 41a).
If a non-Jew wishes a Jew “Happy
Holiday,” one may answer “Thank you,”
with the intent to be referring to Chanukah,
which is celebrated during this season.