Is gift-giving on Chanukah permitted?

By Rabbi Michael Leo Samuel
 

CHULA VISTA, California — Recently this question was posed to me: God warns us explicitly not to follow in the ways of the other nations. How does this apply to our custom to give gifts on Chanukah, which seems to have been taken from the very not-Jewish tradition of giving gifts on Christmas?

My response: The verse, “Do not conform, therefore, to the customs of the nations whom I am driving out of your way, because all these things that they have done have filled me with disgust for them” (Lev 20:23) specifically pertains to not emulating pagan religious traditions. Most Halachic authorities do not consider Christianity as a “pagan religion.” At worst, Christianity is an amalgamation of Judaic and pagan elements; Jews should not regard Christianity as “idolatry.”

Still and all, the original question is valid for other reasons: Is it appropriate for Judaism to integrate practices that derive from non-Judaic sources? Historians believe the custom of gift-giving in early Christianity originated with the Roman celebration of Saturnalia, which also occurs late December.

Many traditional rabbis would certainly concur with the view that sees gift-giving on Hanukkah as a concession to popular Christian culture—plain and simple. To some degree, these rabbis make a valid point. In Southern California, there was a well-known rabbi of a prominent Reform synagogue who used to dress up as “HanuClaus” every year in a blue and white outfit, while wearing a prosthetic white beard. This type of religious capitulation to Christmas is painfully obvious—Oy, oy, oy! This is obviously the wrong message we wish to instill this time of the year about Hanukkah.

From a historical perspective, the question becomes a bit more nuanced and complex. Prof. Eliezer Segal thinks Hanukkah Gelt began at a time when Jewish teachers were an impoverished class. Hanukkah was the time when parents would give their children monies to give to their teachers. It was only natural for the children to receive a little financial incentive for carrying out the good deed. This practice eventually led to other older children asking that their parents give some money to them too.

This writer believes Segal’s explanation falls just a little bit short of the mark.

Life for the Jew in medieval and modern times was often filled with despair and uncertainty. As a persecuted minority, something had to be done to buoy the spirits of children, who frankly, felt jealous of the local Christian children celebrating Christmas with the usual pomp and festivities. This is the principle reason (in my opinion) why the giving of Hanukkah Gelt began, which later morphed into gift-giving.

While it is true, one could say this custom mimics Christian tradition, there is another way of looking at this relatively new Jewish custom. For one thing, no religion lives in a hermetically sealed environment. Where different religions peacefully co-exist, a cultural commingling of values is inevitable.[1]

The commingling of Jewish and Christian values is not without complete precedent. One interesting example comes to mind:  the 16th century Halachic scholar, R. Yoel Sirkes (better known as the “Bach”) had no problem using Christian melodies in the synagogue provided these melodies had widespread and universal appeal.[2] There is also the ritual of “Schlogging Kaparet,” waving a live chicken over one’s head on the Eve of Yom Kippur. Despite its antiquity, R. Yosef Caro, author of the Shulchan Aruch condemned this practice because of its similarity to Amorite paganism.[3]

In all candor Judaism has since rabbinic times borrowed numerous religious beliefs and practices from its Semitic neighbors, e.g., the belief in demonology (e.g., Lilith) is clearly Babylonian in nature. Many superstitions we have regarding the Evil Eye also derive from pagan sources.[4] In addition, many of the rabbis participated in what we would now identify as occult practices.[5]

Oftentimes we reason backwards in our attempt to find an explanation for a contemporary practice. It’s a little bit like trying to hit a bull’s eye by first painting the target around the arrow after it has already hit its target. Halachic drash (interpretation) often employs this particular method in its exposition of traditions.

One explanation I remember reading in a number of Hassidic texts dealing with Hanukkah explains that there exists a linguistic connection between the words חֲנֻכָּה (ḥănūkkâ) dedication and  חֲנֹךְ  (ḥānı̂k) which means, “to train,” or “educate,” as in  חֲנֹךְ לַנַּעַר עַל־פִּי דַרְכּוֹ  “train the child according to his way” (Prov. 22:6). The nexus between these two meanings is obvious: providing a Jewish education for a child is like dedicating him/her to God.

With respect to education, it was customary in Jewish communities to give the child a gift upon entering school for the first time. Maimonides was not at all averse to “bribing a child” in order to acclimate the child to the importance of study. [6] So, it is argued (based upon linguistic sources) that giving a child a gift during Hanukkah is not without some antecedent.

This writer would further argue that gift-giving is specifically mentioned in Numbers 7, which delineates all the sundry sacrifices and financial gifts each tribe gave in honor of the Temple’s dedication.  Incidentally, this same theme of gift-giving reappears in the First Book of Maccabees where Judas and his brothers, along with the people, rededicate the Temple by giving gifts to refurbish the Temple.[7]

So, is gift giving such a bad practice during Hanukkah? Traditionalists will definitely prefer giving Hanukkah Gelt; but personally, I see no problem with it so long as we do not include the other Christian traditions of Santa Claus, trees, etc.,  with the celebration.

 

Notes:

[1] Take the simple Yiddish word “daven,” which means “pray.” Most Orthodox and non-Orthodox Jews would be surprised to know that the origin of the word derives from the Latin, “divina,” which means “divine.” Prayer was the time when ordinary and pious people would encounter the Divine.

[2] Responsa of the Bait Hadash Vol. 1:127.

[3] See Beit Yosef on the Tur O.H. 605, who cites the view of R. Solomon ben Aderet (a.k.a. “Rashba”) and Ramban who prohibit this custom—contrary to the views expressed by R. Hai Gaon. Rashba writes (1235-1310), “I distanced myself from this custom greatly and instructed that it be abolished, and with grace from Heaven my words were heard and, thankfully, the practice no longer remains in our city . . .” R. Yosef Caro’s rejection of the custom is all the more striking since he was also a Kabbalist who greatly respected R. Isaac Luria!

[4] The custom of spitting three times when mentioning something good about a person was believed to chase away the Evil Eye.  The practice actually goes back to ancient Greece, where the Greeks use to spit three times in the fold of their garments to avoid the Evil Eye. In ancient Rome, spitting on one’s children was believed to magically ward off the influence of the Evil Eye. Since the earliest stages of human history, spitting was believed to contain magical powers—capable of creating life itself (see my blog articles on the subject of spitting in rabbimichaelsamuel.com)

[5] The 3rd century Palestinian Sage, Rav Sheshet is purported have to cast his eyes upon a Sadducee, transforming him into a “heap of bones” (BT Berachoth 58; cf. BT Shabbat 34a; Bava Bathra 75a; Sanhedrin 100a).

[6] See Maimonides comments in his Mishnaic Introduction to Helek in Sanhedrin.

[7]1 Maccabees 4:56-58.

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Rabbi Samuel is spiritual leader of Temple Beth Sholom in Chula Vista.  He may be contacted at michael.samuel@sdjewishworld.com