Entering into Churches and Mosq - Rabbi Anthony Manning

dbhbn ovrct
ISSUES IN JEWISH CONTEMPORARY SOCIETY
A. MODERN QUESTIONS
ENTERING CHURCHES AND MOSQUES
vhju kjr ,arsn rbnx
• For a ceremony - e.g. wedding/funeral of a co-worker
• For interfaith purposes
• For ‘Darchei Shalom’ - e.g. community leaders at national events
• For a concert/exhibition
• To admire architecture/art
• For the purpose of study - music etc
• To vote
B. A MIDRASHIC SOURCE IN CHUMASH
1
:.¤r¨t¨v �v�k h�F g©s¥T i�g©n�k sIg v®h§v°h tO s¨r�C©v±u iUk¨S§j®h ,Ik«E©v �v k¤t h�P�F ,¤t G«r�p¤t rh�g¨v ,¤t h¦,t�m�F v¤J«n uh�k¥t r¤nt«H³u 1.
yf:y ,una
Moshe refused to daven for Paro until he left the town
s�xc
:ohkukd vtkn v,hva hpk 'kkp,v tk rhgv lu,c kct 'rhgv in - rhgv ,t h,tmf 2.
oa h"ar
Rashi brings the Chazal that Moshe would not daven surrounded by avoda zara
oa ghdvk kfuha 'ohrfb vkufa rhgk 'iuknk cure tuv hrvu 'vjbnv ,kp,k ,g tuva 'chrgn ouhvu 'lrsc tuva hn vkta
?lrsv in ek,xvk kfuha iudf 'snugn f"d vsac kkp,h ut 'iuknk tch hf sg kkp,vk ih,nha hpy rhpa 'kusd ouhv sugc
'hpy rhpa 'uvuehxphu ohfrs hrcug utch tka 'hrndk rcsv curea 'lf kf ohfrsv in ek,xvk kfuh ots 'vtrh :vcua,
iukn ihta ygnfu 'vc ah vtnuy h,cu ohkukhd vcrv 'rhgca hbpn :ohrfb ukfa rhgc 'iuknc kkp,ha vnn 'lrsc kkp,vk
ubh,ucr uarsu /ohkhxpu ,ucgu, ohngpk od 'k,ufc oheuej ut ohruhmn 'ohkukhd vcrv vc tmn, tka 'hrfb ,hc tuva
/// ohkukhd vtkn v,hva hpk 'ohrmn lrf lu,c kkp,vk vmr tk 'rhgv
,t h,tmf : (yf :y ,una t,khfn) vz tren
u inhx iasv ,nur,
The Terumat Hadeshen paskens this as a halacha - better to daven on the road than in a hotel which has avoda zara
C. HALACHOT OF A PLACE OF AVODA ZARA
Potential issurim: • The obligation (derabbanan) to avoid contact with negative influences) - see source 5 below
• Ma’arit ayin (derabbanan) - see source [ ]
• Gaining benefit from avoda zara (min haTorah)
/ruxt - ouen u,utk ,sjuhn lrsva inzc ?oak lkhk uvn /r,un vfu, z"g vk vmuj vhv /r,un vk vmuj z"g vc aha rhg 4.
r,un - rjt ouenk vc lkvk kufh vhv otu
s:t vrz vsucg vban
The Mishna in Avoda Zara prohibits entering a town in which there is worship of idolatry on the days of their festivals
Wh¤,«b§JU W¤sIv oh¦r¥j£t�k i¥T¦T i�P :V¨,h�C j©,�P k¤t c©r§e¦T k©t±u W�F§r©s ¨vh�k�g¥n e¥j§r©v :h�p h¥r§n¦t¥n UrUx¨T k©t±u h�k Ug§n¦J oh°b�c v¨T�g±u 5.
h¦r²z�f©t�k
y-z:v hkan
Mishlei contains a series of verses warning against close contact with certain bad influences
3.

dbhbn ovrct
kt cre, kt ;tu ',ubhnnu d"gv hfrsn ejr,a k"r vmhknv hpku 'oa vbbht vbuzva ;t v,hc j,p kt cre, kt //// 6.
vru,k intb ,hc oc ,ubck vktv ohaehvc an,a, v,ta rnt, tku 'vrhpfv hrga kt ohxbfb oca ohaehvu ,ugmvv
vsug,ku
oa o"hckn
The obvious pshat in the pesukim refers to associating with places of immorality but the deeper meaning refers also to
avoiding close connections with a places of avoda zara, even for purposes other than worship e.g. entertainment
2
s�xc
,unt gcrt :tsxj cr rnt ?vnfu ///// ,ubhn uz - lfrs vhkgn ejrv (�v hkan) 7.
/zh vrz vsucg
The gemara rules that a person must always remains at least 4 amot from a place of avoda zara
/,ubuz hcs tj,hpt hmp sju 'ohcfuf ,sucgs tj,hpt hmp sj 'hkhca hr, uvbvk uyn 'tjrutc hkzte uuv i,buh wru tbhbj wr 8.
'ihrmhk vhhpfbu ,ubuz hcs tj,hpt khzhb :lsht k"t 'vhrmh xhfbs ohcfuf ,sucgs tj,hpt khzhb :vhrcjk sj vhk rnt
vhhnen ugbf,ht ',ubuzk uvbhzj o,v uyn hf /trdt kcebu
/zh vrz vsucg
The Gemara records a discussion between two sages about whether it was better to walk by a place of idolatry or a place
of immorality. They decided to walk past the brothel rather than go near the place of idolatry
,unt ws ohcfuf ,sucg lrsn ejr,vk vumn 9.
t ;hgx be inhx ohcfuf ,sucg ,ufkv vgs vruh lurg ijkua
The Shulchan Aruch rules that one must stay 4 amot away from avoda zara
ivhshc ivh,uct dvbn tkt 'iv ohcfuf ,sucg hscug utk .rtk vmujca ohrfb :ibjuh r"t tct rc thhj wr rnts 10.
:dh ihkuj
However, even in talmudic times, there was an awareness that many of the non-Jews of the time were not real idolators
D. WHAT IS AVODA ZARA?
t²B©e k¥t WheO¡t �v h�f«b¨t h�F //// :h²b�P k�g oh¦r¥j£t oh¦vO¡t W�k v®h§v°h tO oh¦s�c�g ,h�C¦n o°h©r�m¦n .¤r¤t¥n Wh¦,t�mIv r¤J£t WheO¡t �v h�f«b¨t 11.
///
s-c:f ,una
Idolatry comes in different forms - the classic form is the rejection of Hashem for another god
Ij�c°Z¦n ¨T�k�f¨t±u W�k t¨rë±u o¤vh¥vOt�k Uj�c²z±u o¤vh¥vO¡t h¥r£j©t Ub²z±u .¤r¨t¨v c¥JIh�k ,h¦r�C ,«r�f¦T i�P 12.
uy:sk ,una
In this vein, avoda zara is compared with a ‘znut’ - sexual infidelity
k¤x�P o�f�k o¤,h¦G�g³u iU,¦j§J©T i�P :J¥t¨v QIT¦n c¥r«j�C o�fh�k£t �v r�C¦S oIh�C v²bUn§T k�F o¤,h¦t§r tO h�F o�fh¥,«J�p³b�k s«t§n o¤T§r©n§J°b±u 13.
v�c¥e±b It r�f²z ,h°b�c©T k¤n¨x k�F ,³bUn§T
zy-uy:s ohrcs
However, avoda zara is also a form of corruption of true worship of Hashem eg serving Hashem through some
intermediary
E. IS CHRISTIANITY AVODA ZARA?
wt ouh :ktuna rnt hnhsct rc tphkj, cr rnts 'a", ///// `ruxt ivhrjtk vakau ovhbpk vaka :rnut ktgnah wr 'a", 14.
ruxt okugk ktgnah hcr hrcsk
ubka txrhd /u vrz vsucg
The Talmud prohibits doing business with idolators on their festival days. R. Yishmael’s view is that even 3 days before
or 3 days after is prohibited and that ‘Sunday’ is always prohibited

dbhbn ovrct
ruxt okugk ktgnah hcr hrcsk hrmub ouh :ktuna rnt hnhsct rc tphkj, cr rnts 'a", 15.
hruen txrd - /u vrz vsucg
In fact, the original text of the Talmud does not read ‘Sunday’ but ‘the Christian [notzri] day’ This was censored (or
self-censored) out of the Talmud
,cac �tc sht ouh ,uagk ovk vuma ahtv u,t ka ,ugyc lkuvv - hrmub 16.
(ubka x�ac ghpun tk) hruen txrd - /u vrz vsucg �har
The original text of Rashi (also now censored) explains that Sunday was decreed as the Christian Sabbath by ‘that man’.
Note that most talmudic references to early Christianity are to a deviant Jewish heresy - minut - not a separate religion
(a) The View of the Rambam
(jpte crv oudr,) t vban t erp vrz vsucg ,fxn o"cnrk vbanv aurhp
The Rambam’s view is clear - Christianity is avoda zara, Christians are idolators and Sunday is an idolatrous festival!
ohrmbv kct,
ohbutdv kf uruv ifu vhhbvc r,unu vhh,ac ruxt ibhh ohktgnahv ukt iudf z"
g scug ubhta hud kf ifu ..... 18.
. vhhbvc ruxt obhh o,xu iv z"
g hscug
z vfkv th erp ,uruxt ,ukftn ,ufkv o"cnr
The Rambam (in the uncensored version) clearly rules that Christians are idolators and their wine is prohibited even to
derive benefit from
(b) The View of the Tosafot
By the time of the Ba’alei Tosafot, Jews in Northern Europe were in business relationships with non-Jewish Christians in
a number of areas, including:- business on Sundays (market day), partnerships with non-Jews, dealing in Christian ritual
objects
hra tngy htvnu ohcfuf ,sucgk ujkp tks uvhhudc ik ohe ubhbhca o"ufgs ouan r,hvv ogys vtrb lfk //// 19.
/c vrz vsucg ,upxu,
Here Tosafot avoids the potential halachic problems by leaving the classification of Christianity as A.Z. but reclassifying
most Christians as non-believers and thus not idolators
vna p"gtu ,uvkt ovc ihxpu, ihtu ivka ohasec ohgcab ikuf vzv inzc n"n ///// - ,up,ua vagha ostk ruxt 20.
oa ihp,ana p"gtu ohna vaugk o,gs od ohcfuf ,sucg oa vz iht n"n rjt rcsk o,buufu a"a ovng ihrhfzna
lf kg urvzuv tk jb hbcs tfhk rug hbpku ;,ak ohrjtk ourdk ruxts ijfat tk rjt rcsu ohna
:dx ihrsvbx ,upxu,
This Tosafot deals with being in business partnership with Christians, a halachic problem due to the possibility of
causing the non-Jewish partner to take an oath in the name of his god. Tosafot goes one stage further than in source 19.
Here there is a redefinition of Christianity itself. For a non-Jew to take an oath in the name of a Christian saint is
acceptable as the saint has no divinity. Further, when they mention ‘God’, they are referring to the same G-d as we do.
3
s�xc
17.

dbhbn ovrct
Also, the connection of G-d’s name with another being in a religious context is not prohibited for non-Jews. On a simple
reading, this refers to connecting God and the saint - c.f. "Cry ‘God for Harry, England, and Saint George!’ " (Henry V:
Act III, Scene I). However, many poskim have seem this Tosafot as referring to the Christian joining of the concept of G-d
and another being /medium to G-d eg Jesus
Tosafot has thus apparently established that practical business interaction with non-Jews is allowed since (a)
Christianity is avoda zara for Jews but not for non-Jews; and (b) many Christians are not really believers anyway
,tak r,un lfhpk ohcfuf ,sucg hscug obht vzv inzc kct 'inz u,utc tkt ohrunt ukt ohrcs kf ihta ohrnut ah 21.
ohrcs rta kfu o,uukvku odj ouhc ovng ,,ku
ch:jne inhx ohcfuf ,sucg ,ufkv vgs vruh lurg ijkua
The Shulchan Aruch brings the view of Tosafot as a ‘Yesh Omrim’ which generally means a secondary opinion not to be
relied upon lechatchlia
'rjt ouenc ,ubek ukfuh tka ut uc tmuhf ohrjt ovk iht ot teus ubhhv 'o,sucgk ohfhhav ohrcs ovk rufnk ruxts tv t"h 22.
rhnjh apb kgc kfu 'vbuatrv trcxf kevk udvbu /ihrhnjn ahu /rcs kf ovk rufnk r,un 'rjt ouenc ,ubek ohkufh ot kct
unmgk
t:tbe inhx ohcfuf ,sucg ,ufkv vgs vruh lurg ijkua
The Rema in Shulchan Aruch rules that Jews are permitted to sell Christian religious objects
n"n 'z"gv ihrhfzns d"gtu 't"gc ohgcab vzv inzc oh,ufv ihta ouan 'z"vnzc oh,ufv og ,up,ua ,hhagc ihkhen ahu 23.
obht hrvs kuafn i,, tk rug hbpku :ouan vzc aha ubhmn tku 't"su ohna oa ohp,ana tkt .rtu ohna vaugk o,buuf
hra g"fk ',up,ua tkc ovng ,,ku ,taku `(urufcs e"p ahr wxu,u v"j z"hb ojurh wru z"gs e"px i"r) ;u,av kg ihrvzun
(z"g ,ufkvn e"p hbunhhn ,uvdv) ovhdj ouh tkc
ube inhx ,xbfv ,hc ,ufkv ohhj jrut lurg ijkua
The Rema here explicitly understands that Christians today are technically not involved in Avoda Zara since they are not
prohibited in ‘shituf’ - the Trinity
tku rjt rcsu ohna oa ohp,ana tkt .rtu ohna vaugk o,buufa ovng ;,,avk r,un vzv inzcs ///// - kevk udvbu 24.
;u,av kg ihrvzun jb hbc ihta rug hbpk ouan vzc aha ubhmn
tbe inhx vgs vruh l"a
The Shach brings the wording of Tosafot - that non-Jews are allowed to engage in ‘shituf’. Causing them to make an oath
is not therfore prohibited
However, there is some considerable debate as to how to understand the position of Tosafot!
wuf ohcfuf ,sucgc ihgcab obhta ouan ohcfuf scugv og ,up,uac ihkhen ahu vvdvc c,f oas - u"be whx j"tc (c) 25.
vsuvhc gsub ,cua,c whgu ;u,hav kg ohrvzun obht hrvs g"pk ouan vzc aha ubhmn tku rjt rcsu a"a ohp,an tkt
tuv ;u,hav kg ohuumn ohcfuf hscugv ihta habhts uvhhnupc tkdrns vn jhfuvk lhrtva (j"ne whx ;ux s"uh ekj tbhhb, )
urhfzna er v,t hkt rnut ubhta vgucac ;,ana vns t"nrv ,buuf ,ntcu k"bv t"nrv iuakn vz ovk tmhu ,ugy
scugaf kct /z"g ohrvzun iht ohcfuf hscug kct ugca, unacu ch,fs ktrahk ruxht ubhmn vzc a"a og u,gucac
f"fu a"g f"f inhx vesm khgn ,cua,c f"fu /a"g ohcfuf scugk ktrah ihc kkf eukhj iht ;u,hac ohcfuf ,sucg
if rnuk rapt ht n"n tuv if ,ntva ;t s"gku /(a"g v"n e"x ;ux s"pac v"x inhx khgk) d"npc h,tmn ifu ohrpt rga ,cua,c
lphvk rtucn z"ex oa l"ac tcunv (t"be inhx inek) n"sc uhrcsns k"z t"nrv ,gsc
c:zne inhx vgs vruh vcua, hj,p
This commentary on Shulchan Aruch (Pitchei Teshuva) brings a teshuva of the Nodeh Beyehudah which makes the
following point. When the Tosafot said that the non-Jews were not prohibited in the laws of ‘shituf’, this was for
technical reasons in the halachot of making vows!! In fact, when it comes to actually worship, non-Jews are EQUALLY
prohibited in ‘shituf’ and so the Trinity makes Christianity into real idolatry, even according to Tosafot!
4
s�xc

dbhbn ovrct
kg ohuumn ohrfbv ihta ohnfj vnf hpc kdrun vz rcsa ;tu ;u,hav kg ohuumn ohrfbv ihts vzv ofjvk k"bn tpud vzu 26.
ihsunk, hbac tk vz rcs h,tmn tku h,gdh hbtu /,tz vnsevc uan,av ,usdtu ,uarsn ohrpx vnfc odu ;u,hav
vfkv expk ohfkn wkvc thcvk o"cnrvk k"uv ,nt vz vhv ukhtu ohbuatrv hkusdn sjt ouac tku hnkaurhu hkcc
tvs hrfbk ktrah ihc z"g scugc eukhj ihts jfun tuv od vz ihs yhnav vz vnku ;u,hac z"g kg vuumn hrfbv ihta
exp ifu ivhkg rvzun b"c ivhkg ih,hnn ktrah ka s"ca kf z"gc thb,vu c"g u"b ihrsvbx ,fxnc thv ,arupn t,hhrc
//// uhkg rvzun b"cv od uhkg drvb ktraha kfs khhf tkkfs hrv wc vfkv ohfkn wkvn y"pc o"cnrv
jne inhx vgs vruh - tbhb, vrusvn vsuvhc gsub ,"ua
The Nodeh Beyehudah claims that there is NO source at all that non-Jews are permitted to worship G-d through ‘shituf’
vguca hcdk ;u,hav kg ohrvzun obht hrva kuafn i,, tk rug hbpku ouan vzc aha ubhmn tku /// 27.
ube inhx i,nu tan ,ufkv ohhj jrut ijkuav lurg
The Aruch Hashulchan appears also to take the stricter view that non-Jews are permitted to engage in shituf ONLY for
the purpose of making oaths
:h¨vO¡t Q°h©vOt‾u h¦N�g Q¥N�g ih�k¨t h°bh�k¨T r¤J£t�cU Q�k¥t h�f�k¥T r¤J£t k¤t h�F Q°h¨r£j©t¥n cUJ�k Q�c±z�g�k h�c h�g±D�p¦T k©t ,Ur r¤nt«T³u
5
s�xc
28.
zy:t ,ur
,sucg kg ihuumn b"c od tkv vaev t"arvnu)
(z"n ,unch) hvkt lhvktu vrnt ohcfuf ,sucg ik ruxt vk vrnt cua ///// 29.
;u,hav kg vuumn ubht b"cs ohexupvk vhtr itfn z"hpk //// 'ohcfuf
v�x e�x oa vnhn, vru,
However, other commentators bring proof from other sources that non-Jews are not prohibited in shituf - see here in the
Torah Temima
(c) The View of the Meiri
ohbnzc kct ovhnkmu ovh,urumu ohkhktv hscug kg tkt urntb tk okf ukt ohrcsa hk vtrb ohrcsv reg lf lu,nu
30.
trea vhnrhc runtv ejrn .rtn ohtc ohrmub iuakn uarpn hbt ruxt okugk hrmb wndc urnta vnu hrndk r,un ukkv
vnjva ,gsh rcfu uk ohscug uhv rmbsfucb og kfau kccc vhv anav okma gushu rmbsfucb oa kg ohrmub ogv o,ut
,kann sm kg rmbsfucbk guce vhva oa kg hrmb ouh u,utk ihrue uhv lf lu,nu ohnh hatr ihbgf iuatr ouhc ,anan
ohrurcu ihtrb ohrcsvu uca vnj
t sung c ;s vrz vsucg ,fxn hrhtnk vrhjcv ,hc
The Meiri (N. Spain 13C) totally redefines the Jewish approach to Christianity. He restricts the Talmudic statements
concerning A.Z. to the pagans of the ancient world. However, Christianity is not part of the this system. Even the word
’notzri’, according to the Meiri, is NOT a reference to Christians but to some ancient pagan sun-cult
vnut uzht kg rpxv ,buf rehg ubrthc rcf ubtu kkf ukt ohrcsn rvzb ost iht ukt ohbnzca kg ohtkp,na ubhtr vcrv 31.
,ueust ivu ,u,sv hfrsc ,urusd uhv tka ,unusev ,untk okf ova ubrfzva ivhsht hnh ushgha unf ,ccux thv
z"g hrehg ov ivc tmuhfu ukt kfa atnzhkyvu ohcfufvu ohkhktv ,sucgc ,ushn,nu
t sung uf ;s vrz vsucg ,fxn hrhtnk vrhjcv ,hc
The Meiri (N. Spain 13C) totally redefines the Jewish approach to Christianity. He restricts the Talmudic statements
concerning A.Z. to the pagans of the ancient world. However, Christianity is not part of the this system
vz kkfc obht ub,buntn veujr o,bunta p"gt sm vzht kg ,uvktv hscugu ,sv hfrsc ohrusdv ihnngn tuva kf tv 32.
:eukj oua tkc ohrcsv rta kfku ,ugyc ;tu vsctc ;t ukt ohrcsk rund ktrahf ov hrv tkt
:dhe tne tcc hrhtnk vrhjcv ,hc
Here the Meiri states that since the Christians around us are monotheists and bound by the rule of law, halachic
monetary laws apply to them just as they would apply to fellow Jews
The approach of the Meiri was not traditionally accepted by Jewish sources (note that many of the Meiri’s writings were
only discovered recently), certainly not in the realm of halachic definition of non-Jews. It has been adopted a little more
in some quarters (in particular Rav Kook the Sridei Eish) and over the last 100 years or so in relation to ethical dealings
with non-Jews (see below)

dbhbn ovrct
ohrdk ohcajb rcf ov urhcjk ost ihc ohbudv ohxunhbc ohrusd ova ohngv kfa,
hrhtnv ,gsf tuv rehgva ...
…ohrjt
ohexup ka oyapf rntb ot od obnt.
ostv hcuhj kfc ohcau,
y"
p ,rdt eue ejmh ovrct hcr,
vhtrv ,urdt
Rav Kook held that the ethically correct position is that of the Meiri. He does, however, acknowledge that most of the
poskim do not hold this way
. hnkaurhv oac ,upxu,v uc,fa unfu 'vnjkn ,gac ubhhv �durv o�ufgca cuy� c,fa unfu ihaushe ;uxc thb,s tv ////
ohrmn ,thmhc ohbhntn uhv tku ,ukznu ohcfuf-hscug
uhva ovhbnzc uhva o"
ufg kg tkt,
vz rcs k"
zj urnt tk
aushjc ohbhntn ov,
ovhbhc ohrzupnu ovka kmc ohkud ,hktrah vnut ubjbt rat ohhudv vktu.
okugv aushjcu
j"
utc t"
nrv othcvu,
ohexupv uc,fa unf,
.rtu ohna vaugk o,buuf kfu,
,sv hrehg vnfcu ohrmn ,thmhcu okugv
vagn"
kgc vzc lhrtv ratfu,
onukak kkp,vk ohchhj ubjbt ukhpt tkt,
okhmvk ruxht ihta hs tk,
vdvc ube inhx
,unut hshxjs gauvh hcrf vfkvs,
o"
cnrv c,fu",
lugsh tk rat ohhudv kg l,nj lupa:
" euxpc vsdv rsxc'"
v
" tcv okugk ekj ovk ah okugv
v"
f, ' hx n"
uj,
g"
ua,
vkudv rtc
The Biur Hagola on Shulchan Aruch appears to agree that Chazal in the Talmud are NOT talking about the same kind of
people as the non-Jews around us today. However, he invokes the Rema in OC 156 who is siding more with the view of
Tosafot than that of the Meiri (of which the Biur Hagola was almost certainly not aware). Also he is NOT dealing with
the issue of entering churches
F. APPLICATIONS TO ENTERING CHURCHES
(a) Absolute Prohibition
,gsk ah lfhpku ///// vc rujxk ifa kfu 'vc rusk ifa kfu 'vrz vsucg vc aha rhgk xbfhvk ohbp ouac r,un ihta hpk //// 35.
uz hrv 'epx tkc vrz vsucg ,hc tuv rat 'o,khp, ,hc rnuk hbumr 'vnc vc ovk aha ,hrmubv vnutv hrgn rhg kfa
usughh ohhek 'ubjrf kgc ovhrgc rusba sg ovhshc ubrxn wv kct /vc rusk ifa kfu 'vbuufc vc rucgk r,un iht rhgv
ygnfa 'unmg vrz vsucg ,hc ihsk rnuju ke 'rhgv ihs tuv vz otu /" ictu .g ost hsh vagn ohvkt oa o,scgu"
grv
uhkt xbfhvk ifa kfu 'uhkt crek ifa kfu 'uc yhcvk ruxt
s vban t erp vrz vsucg ,fxn o"cnrk vbanv aurhp
The Rambam here states that, if it were possible, a Jew should not even enter a town in which there is a Church.
However, we are forced by our exile to do so. However, he holds that its prohibited to enter or even come close to a
Church and perhaps even prohibited to look at it!
,sucg ,hc tuva vkp, ,hc ovk vhvha ohcfuf ,scug vnut ka rhg kfa lk gsuh lfhpku vbanv whpc o"cnrv c,f 36.
ohbfuau ubh,ubugc ovhsh ,j, ubjbta ,gc kct vc rusk a"fu vbuufc vc rucgk ruxt rhgv v,ut epx hkc ohcfuf
:f"g uc xbfhk a"fu u,utrk ygnf ubk ruxt tuva vnmg whcfuf ,sucg ,hc u"e if tbhs rhgv otu //// ohxubt omrtc
t e"x yne inhx vgs vruh l"a
The Shach (17th C commentary on S.A.) brings the wording of the Rambam as halacha and prohibits entering a church
sjt aht . uhnh kf vbg,vu (y:sh �t ohfkn) lud hrjt ,fkav h,utu vrnta kue ,c gna tmhaf z"
g rmjc lkv sjt hsuvh
vag ifu vbg,, vba kfc ouh u,utc uk rnt ,uagk vn uk ,uruvk iezk ktau yrj,bu z"
g ,hcc lkv
v"
k, 'x
'ohshxj rpx
The Sefer Chasidim (one of the Ba’alei Hatosefot in mediaeval Europe) brings a story of a person who went into a
Church courtyard and fasted regularly for the rest of his life!
ruxt htsu o"ufgs vkph,k lhhav okutc rusf eujac ohskh eujak rcscu o"ufgs vkph,k lhhav okutc ohskh hejan 38.
'r,uhc oa ohtmnbu vcrv ov tv ohjhsnvu oh,hxnvu (z"h ;s z"gc) ,ubhn uz ch,f lfrs vhkgn ejrvs
,urum oa ihta ;t
;xf r,uhcu rh,vk iht ,", uzhtk vz lhrma ;tu 'cgu,nu .euan ouen tuvau oan uejr,ha ohskhvk snkk ah vcrstu
ouen vzht udhah
n inhx s ekj ohhj jrut van ,urdt ,"ua
Rav Moshe Feinstein absolutely prohibits the use of Church property even to play ball or to be rented for Torah classes
6
s�xc
33.
34.
37.

dbhbn ovrct
7
?ohrmub ka vhhxbfc reck hsuvhk r,un otv :vkta
aurhpc o"cnrvu ///// vrz vsucg ka ,hcv j,pk cre,vk ukhpt ruxht aha 'rtucn //// vrz vsucg ,fxnc :vcua,
vsucg ,hc tuva 'vkp, ,hc vfu,c ovk ahu 'vrz vsucg hscug okugv ,unut in vnutk ,fhhav rhg kfa 'c,f vbanv
hscug ka o,umrtc iufak ubjrf kgc ohxubt ubt ubh,ubugc kct 'rhg v,utc rusk ruxtk lhrm vhv ihsv rehgn 'vrz
ukhpt ygnf ubk ruxta 'unmg vrz vsucg ,hck rnuju ke 'vfu,c rusk ruxta if vbhs vkuf rhgv otu ///// vrz vsucg
sug vtru //// t"cyhrv haushjc c,f ifu //// t"carv ,gs ifu /f"g /ufu,k xbfhvk htsuc ruxta ifa kfnu 'u,utrk
vrz vsucg hscug ohrmubva '(,uruxt
,ukftn ,ufkvn t"h erp ;ux) o"cnrc rtucn vbvu /lurg ijkau ruycu //// a"trv ,cua,c
ohrmubv ,hhxbfc reck ruxta sutn rurc ifku 'ann vrz vsucg ,hcf o,hhxbf ihs tkhnnu 'ov
vhxhbfc iht 'iyapf ohrcsv ot vrutfku /;u,hav kg urvzuv tk jb hbca '(u"be
inhx) ohhj jrut vdvc t"nrv c,f ////
//// 'oshc tuv ,ugy ///// c,f vsuvhc gsub ,"uac okut /rjt rcsu ohna oa ohp,an ov hrva 'vrz vsucg ,hc ihs ovka
iutdvu /vesm khgn ,"uacu 'eeujn ,ekj kgc o"rvn iutdv oac ohrpt rga ,"uac uc,f vsuvhc gsubv hrcs ihgfu
///// ;u,hav kg vuumn jb ic ihta 'oyapf ohrcsv ihcv vghmeu run rpxc ."cgh
,xbf ,hck ufpuvk ,bn kg 'ohrmub ka vhxbfk anhaa ,hc ,ubek r,un ot 'ktab (d"x inhx) wt ekj iuhm ihbc ,"uacu
kfn 'ann vrz vsucg oak vhxbfc uan,ab tku ';u,hav kg uuymb tk jb hbca hp kg ;ta 'ruxtk chavu /vkp,ku vru,k
vsucg scugk cajb uhbpc tka ukhpt vuktk kcenvu v,t hkt vrz vsucgk rnutvu 'ovka khktk vc ukkp,v hrv ouen
ohcajb ktrah hcdku ';u,hav kg ohuumna ktrahk rcsv khguh tk ';u,hav kg ohuumn obht jb hbca vna sugu /vrz
/ann vrz vsucg hscugf
khkta ouan 'ubushbc kevk ue vyb rat '(g"e
inhx vgs vruh ekj)
vkgh vsuvh ,"uac stxt h"rvn iutdv kg vn, hbtu /////
,sucga (,uruxt ,ukftn ,ufkvn t"h erp ;ux) o"cnrv hrcsc rtucn hrva 'ubnn utkpb uhrcsu 'vrz vsucg cajb tk ovka
/ohexupv uexp ifu /vrz vsucg thv ohrmubv
if od thcvu 'vzc uhrcs kg chavk vcrva (wd ,ut d"b inhx) wt ekj rzgkt ,jbn ,"uac aytebunn iutdvk h,htr cuau
//// ohshxj rpxc shxjv vsuvh ubhcru /////ann vrz vsucg tchajs vkgvu 'wufu o"cnrv hrcs
'ovrctk sxj rpxv rcjn 'htkuzt ovrct hcr iutdv ubez rn oac '(v"k, inhx) okug ,hrc rpxc t"shjv irn c,fu ///
uapbc hf gsh tku 'ygn ygn u,ut ohtnynu 'vtnuyv ka trjt tryxv hpbfc tuv hrv vrz vsucg ,hck xbfbva
xbfhvk tuv runj ruxhta ohexupcu sunk,c rurc rcsva shc ohhj ,"uac hwdtkp ohhj hcr iutdv exp ifu ////rcsv
o,kp, ,hcc
ifku vru, ruxht tuv ohrmub ka vhhxbfk vxhbf ruxhta exp (s"be inhx) sus hkhca rpxc ihhyarckhz sus hcr iutdvu ////
inhx wc ekj) vsav hrp ,"uac ayhhs rzghkt hcr iutdvu /lf kg ohudv ub,ut utbah ip 'vcht aaj aha ouenc urh,vk iht
'vcfat xeyk o,kp, ,hck uxbfbu vbhsnv hran sjt ka iurfzv ouhc usguba ohsuvh rucm habt ,usut kg ktab (ws
'kkf urh,vk ouen iht vcht ouenc ukhpta 'vrz vsucg ka iugv arua uc aha runj ruxht kg urcga epx ihta 'chavu
jkxh ,"havu 'vrund vcua,c ruzjk ovhkgu 'vrpf ohfhrma htsucu 'vzf kusd iug kg rucgk uhnhc v,kg lfa rusk hutu
u"n ,ut wf inhx( wj ekj hscg khfah rpxc vhtsv vhscug hcr iutdv exp ifu /f"g /vddac ogv kfk hf ovk
tku ukafh kck sutn rvzvku rnavk ,urhh, hfhrsn kgu 'ohrmub ka ,uhxbfc reck ykjvc ruxta rurc rcsv :oufhxc
//// ohrmubv ,uhxbf kt okhcuvk ktrahc ohrecnv ohsuvh ukhafh
vn inhx s ekj ,gs vuujh ,"ua
Rav Ovadia Yosef unconditionally prohibits entering a church
xbfhk ;t ruxta ovh,ukp, ihaugu ohscuga ouen tuva ohrmubv ,hxbfk xbfhka yuap ohrmubv ,hxbfk xbfhk ruxht 40.
ifka sajv hbpn er tuv iushbvu oukf oa ihta rmj tuv rmjv ihsu /// uagb hubk era ihgush uhva ,urumc yhcvk er
ohfkn ka tyrsbtf tnkgc hubk teus tuv r,un hubk ,urums wxu,v uc,fa tv odu 'r,un rjt ouenk uc rcug lrsaf
ohtmnbv ,urumv kfu ////'z"gv unf vtbvc ruxt z"gv ,hcu z"gv hubk uagb ot kct 'oh,cca ,ubun,u ,ugcynca ,urumu
ruxt vza z"gv ,hcku z"gvk hubk uagb uscgb tka ukt ;t okuf oa
u:yfe inhx d ekj vgs vruh van ,urdt ,"ua
So does Rav Moshe Feinstein
s�xc
39.

dbhbn ovrct
8
/vkta /ovh,urmjk ifu sdxn ut rzbn ut vhxbfk xbfhk r,un ot
?vhxbfca ,ubnutvn ,unar,v oak 'ubhhvs 'h,ubnut ruehc lrumk er 'vhxbfk kuhyc xbfvk r,un otv :iv ,uktav ////
?ohnkm iht uc rzbn ihck vhxbf ihc kscv ah otv
rcsva k"z o"cnrv ka vktv ohausev uhrcsn ohrurc ohrcs ubsnk //// k"zu n"vhpc o"cnrv z"g c,ufu /////vcua,
hnhn sug hbrufzu 'u,utrk ygnf ukhpt ruxta tkt sug tku 'ohcfuf ,sucg ,hck xbfhk ruxta tj,ufc t,ghcf yuap
rucgk rvnku oak kf,xvk tk ubc ohmhtn ohrducnv uhv ovka ,evcun vhxbf sh kg rucgk ohfhrm uhvafs 'h,ubye
//// ,urhvnv lrscu
,sucg ka rmj :k"vzc vzc exup wc whgx y"ne whxc oa s"uhc t"nrv vbv 'jubk cahku rmjk xbfhk r,un ot gdubcu
kfcs t"hu oa xbfhk r,un i,upr,k oa ohmce,n ohcfuf hscugv ihta inzcu ohcfuf ,sucg ka rhgf ubhss t"h ohcfuf
lrs lkhk yuap dvbnv ifu r,un g"ufk rjt ouenk uc rcug lrsaf kct rjt ouenk uc rcug lrs iht ot ruxt ihbg
rurc f"tu ///// /k"fg uvunf rme ,rjt lrs uk ah ot uc lkhkn ejr,vk tuv ,ushxj ,sn n"nu 'rjt ouenk rmj u,ut
/;ubv kg ;heavk hsf rmjk xbfhk ruxta
tm inhx sh ekj rzghkt .hm ,"ua
So does the Tzitz Eliezer
s�xc
: o�fheO¡t �v h°b£t o�f�k UG�g©, tO v�f¥X©n h¥vOt‾u oh�kh�k¡t¨v k¤t Ub�p¦T k©t 42.
s:yh trehu
There is a mitzvah in the Chumash - do not turn to other gods
'vc kf,xvk ruxt kujc ;t - vnmg tbeuhsu /,cac u,urek ruxt - ,utbeuhsv ,j,u vrumv ,j, lkvnv c,f :ibcr ub, 43.
of,gsn kt ubp, kt :ihbj hcr rnt - ?tsunk, htn / ohkhktv kt ubp, kt rntba ouan
/yne ,ca
Chazal understand that this even includes looking at other religious art
i,utc ,urek tka v"cev ubum 'vhypanu vhagn vnu v,sucg rehg lthv v,sucgc ohcfuf hscug urcj ohcr ohrpx 44.
ohkhktv kt ubp, kt rntba ruxt vrumv ,unsc kf,xvk ukhptu 'vhrcsn rcsc tku vc rvrvb tku kkf ohrpxv
c vfkv c erp ohcfuf ,sucg ,ufkv o"cnr
The Rambam paskens this din. Rav Hershel Shecheter understands that this is a prohibition on expressing any interest in
any other religion, whether or not avoda zara
(b) Reliance on a lenient interpretation of Tosafot in a time of need?
(c) Reliance on the Meiri?
45. This liberal attitude towards secular culture took forms in German Orthodoxy that were inconceivable in eastern
Europe. One memoir tells of the excursions of high school students that the Orthodox rabbi Joseph Carlebach
(who was a bit more liberal than the Breuer family) led to the Rhineland. “He spent a full day with the boys in
the Cathedral of Cologne, expertly explaining every detail of the statues, the glass windows, the ornaments, and
the intricacies of the Catholic faith and ritual; but I was not allowed to participate, being a Cohen who may not
be under the same roof with a corpse or with tombs.”25
Footnote 25: Haim H. Cohen, “Joseph Carlebach,” YBLI 5 (1960), p. 66. Cohen continues: “I relate this episode
because I think it is significant for the portrait of the man: on the one hand the freedom from preconceived
notions of the inaccessibility of non-Jewish places of worship and non-Jewish ritual art; and on the other hand
the strict and unbending adherence to the letter of the Jewish law ...... When questioned about the manifest
discrimination between the injunctions he honored and injunctions he disregarded, he would readily reply that
the prohibitions relating to non-Jewish places and articles of worship applied only to heathen and not to theistic
religions, and than any later extensions of the rule were prompted by the then justified fear of conversion to
Christianity… a fear that … no longer existed.”
Frankfurt on the Hudson, Steve Lowenstern, p. 153
41.

dbhbn ovrct
G. ENTERING CHURCH PROPERTY FOR OTHER REASONS
r,un i,upr,k oa ohmce,n ohcfuf hscugv ihta inzcu ohcfuf ,sucg ka rhgf ubhss t"h 'ohcfuf ,sucg ka rmj :vdv 46.
ifu /r,un tnkg hkufk 'rjt ouenk rcug lrsaf kct /rjt ouenk uc rcug lrs iht ot 'ruxt ihbg kfcs t"hu /oa xbfhk
rme ,rjt lrs uk ah ot uc lkhkn ejr,vk tuv ,ushxj ,sn n"nu 'rjt ouenk rmj u,ut lrs lkhk yuap dvbnv
uvunf
yne inhx ohcfuf ,sucg ,ufkv vgs vruh lurg ijkua
Using Church property as a cut through (ie where clearly for a reason unconnected with the worship at the church)
should be avoided but is permitted. This could have applications to Church car-parks, using Church halls for voting
H. MA’ARIT AYIN
t"h :vdv / ohcfuf ,sucgk eabnf vtrba hbpn 'v,ahu ovhp kg uhp jhbh tk 'ohcfuf ,sucg hbpc ohn ,ujkenv ,upumrp 47.
vzc ihtu ,u,ak r,un 'v,ah tk ot ,unh ot iudf rcsc vbfx ah ot 'vz ihsc iudf 'ihgv ,htrn hbpn tkt ruxt ubhta kfs
'ohbundv lrsf ovhbpk vnj ,rum ohtauba ut 'ovhsdcc ohcfuf ,sucg ,rum ovk aha ohbvf ut ohra /rucgh ktu drvh ouan
/// /otuc osue ovhbpk oueha ut `uh,ugn urzp,ba unf 'vtrb ubhta lrsc er 'ovhbpk gcufv rhxvk ut ovk ,uj,avk ruxt
//// ravk er 'ohcfuf ,sucgk ohuj,an ut gcufv ohrhxn obht ohcfuf ,sucg ohscugv oda gushu khtuv rcsc ihkhen ahu
/vbuatrv trcxf rhnjvk cuyu
d ;hgx be inhx ohcfuf ,sucg ,ufkv vgs vruh lurg ijkua
One of the issues in interaction with Christianity is Ma’arit Ayin - giving the impression that one is bowing to an idol or
taking part in a ceremony
I. BENEFITING FROM THINGS ASSOCIATED WITH IDOLATRY
J. MOSQUES
9
s�xc
vhhtrc vbvba iuhf 'ohcfuf ,sucg hubc kf,xvk ut ohcfuf ,sucg ka rha hkf gunak ruxt 48.
uy ;hgx cne inhx ohcfuf ,sucg ,ufkv vgs vruh lurg ijkua
Listening to music or enjoying art associated with idolatry is prohibited
ovhhubc ,utrk ohcfuf ,sucg h,ck ohxbfbk arupn ruxht itfnu
oa,
;xuh hfrc
The poskim bring on this an issur to enter a place of idolatry to enjoy the art
ktuau 'sdxnk odu 'z"g ,hc ka ihs ah ,rjt ,s ka ,hc kfka hnan uk rnt t"yhka rvv in crva wucf c,ufa vnu (s) 50.
c,ufa '(kufh
v"s c"g t"x ;s ihrsvbxc) i"rv hausj hrcsn hshs hkhju 'rcsv iufb if obnt vbv /lfk ruen vnu iufb vz ot h,ut
khtuv ',uvkt i,uagk ovhrjt ihguy ihta p"gt ohktgnahv ka gduanv odu oh,uf ka ohaseva itfn ubsnku :k"zu
ovhbpk ohuj,an ov sck rusvc tka 't"g ka ruxht rcs kfk ivk ah t"g ihs ,uvkt ka vtuj,av ovhbpk ohuj,anu
/k"fg i,sucg thv ,uvkt ka vsucg ihbgf tkt oh,nk rusv ihta
'rcs kfk ovhasek ah t"g ihs ovka reav thcbk o,huj,avu ohktgnahv ,sucgk ods i"rv hrcsn arupn ubsnk hrv
oak xbfhk ruxtu rcs kfk t"g ,hc ka ihs f"d uk ah o,sucg ohgmcn ov uca ovka sdxnv ,hc oda z"hpk rurc f"tu
tm inhx sh ekj rzghkt .hm ,"ua
The Tzitz Eliezer assurs entering a Mosque on the grounds that worship of Islam is equivalent to Avoda Zara
r,una ihsv tuv f"
tu...
ofu,c xbfvk r,unu,
vrz vsucg h,c ihs ovk iht ohcrgv ka ohsdxnva vtrb v,gnu
oua iht,
hpus uc ihta sujhc , " havk o,kp,u,
z"
g oa ihta ohcrg ka sdxnc od f"
tu...
ohcrgv ka sdxnc kkp,vk
oa ah uhafg sgu,
vkpfnv ,rgn ka sdxnv lu,c ohkkp,n uhva ohehsmu ohbutd vnfk h,htr ifu,
oa kkp,vk ruxht
gcrt ,hreu iurcj hcau, ubhjtk,
vkp,k guce b"
fvc
inhx s"
uh-z
ekj rnut ghch , " ua
Rav Ovadia Yosef rules that entering and even praying in a mosque is permitted and brings an example from the
Ma’arat Hamachpelah in Chevron
49.
51.