A study conducted by Ynet and Gesher in 2010 found that while most Israelis do not use the Hebrew date, 59.2% of Israelis would like to see the Jewish calendar used more in the public sphere, as it sets us apart as the Jewish State.
But must one use the Hebrew date according to Jewish law, or is it permissible to use the secular calendar?
The Gregorian Calendar has deep roots in idolatry. The secular year is counted from the birthdate of Jesus. Some months of the year are named for Roman gods: January is named after the Roman god Janus. February is named after the ancient Roman pagan festival of purification called Februa. March is named after Mars, the Roman god of war. May is named after the Greek goddess Maia. And June is named for Juno, the Roman goddess of marriage and childbirth.
Even the days of the week are named for planets that bear the names of deities! Sunday is the “sun’s day,” named for the sun god. Monday for the moon god. Tuesday is named after a Germanic god, Tiu, god of war and sky and associated with the Norse god Tyr and Roman god Mars. Wednesday is “Woden’s day” in Norse, named for Odin, their equivalent to Mercury, who was the messenger to the gods and the Roman god of commerce, travel and science. Thursday is “Thor’s day,” named after the Norse god of thunder and lightning and is the Old Norse equivalent to Jupiter. Friday is associated with Freya, the wife of Woden and the Norse goddess of love, marriage and fertility, who is based on Venus, the Roman goddess of love. And Saturday is “Saturn’s day,” named for the Roman god of wealth, plenty and time.
While one may not intend to imbue the secular calendar with any religious significance, the prohibition of “Do not follow their statutes” (Vayikra 18:3) includes mimicking gentile customs or practices that have no explicit reason, as they may have originated among idolaters (see Rema, Yoreh De’ah 178:1, citing the Maharik).
Rav Ovadiah Yosef, however, explained that one using the secular calendar does indeed have a clear, explicit reason: The Gregorian Calendar is the universally accepted international standard. Accordingly, one using the secular date on official documents does not intend to count from the birth of Jesus, and therefore is not in violation of “Do not follow their statutes” (Yabia Omer, Yoreh De’ah 3:9).
Rav Eliezer Waldenberg too agreed that the issue is one’s intent (Tzitz Eliezer 8:8).
When considering the secular year, the actual year of Jesus’ birth is unknown. Rav Ovadiah cites a number of passages from the Talmud (censored out of most editions), which describe Yeshu as having been a student of Rabbi Yehoshua ben Perachiah, placing him much earlier than the Christian date. Even the historical record is unclear, as scholars differ as to when Jesus lived.
The Chatam Sofer writes that by counting the year from the creation of the world, we are constantly reminded of our Creator and our right to the Land of Israel. He decries the practice of “newcomers,” i.e. maskilim and reformers, who use the Christian date on documents and “sign and seal for themselves that they have no portion in the G-d of Israel” (Drashot Chatam Sofer, Vol. 2, 7th of Av, 5570).
This statement, however, is curious as there exists a letter written by the Chatam Sofer himself dated November 8, 1821! The secular date!
Rav Ovadiah explained this apparent inconsistency: In his Drashot, the Chatam Sofer is addressing those maskilim who intentionally use the secular date to be like their gentile neighbors. But use of the secular date is permitted in business, or when dealing with the government, to whom the Chatam Sofer’s letter was addressed.(Rav Ovadiah also makes mention of other great poskim who used the secular date.)
The first mitzvah given to the nascent Jewish ntion, while still in Egypt, is: “This month shall be for you the beginning of the months, it shall be for you the first of the months of the year” (Shemot 12:2). Ramban (ad loc.) explains that the placement of this month at the beginning of the year is to serve as a constant reminder of the Exodus from Egypt. Ramban cites the Talmud Yerushalmi (Rosh Hashana 1:2), which relates that when the Jewish pople returned to Israel from the Babylonian eile, they ascended together with the names of the months of the Hebrew calendar, which we use today. Even though these months, Nissan, Iyar, Sivan, etc., bear Persian names, according to Ramban they are permitted as they too serve as a reminder, ensuring we remember the “second redemption,” i.e. the redemption from the Babylonian eile.
As the names of the Hebrew months we are accustomed to come from Babylonia – some even named for constellations and deities themselves! – one may argue that it is no worse to use the names of the secular months of the Gregorian calendar.
But Maharam Shick, a close disciple of the Chatam Sofer, in a teshuva on the topic of inscribing the secular date on tombstones, ruled that one who uses the secular date violates the Torah prohibition of “You shall not mention the name of other gods” (Shemot 23:13). He cites Sanhedrin 63b, which prohibits using the name of idolatry as a landmark or meeting place, and explains that one may not pronounce, nor even write, the name of an idol. Maharaham Schick extends this prohibition to using the secular date (Teshuvot Maharam Schick, Yoreh De’ah 171).
Rav Ovadiah addresses this concern, and explains that so long as one who uses the secular date does not intend to invoke idolatry, he is not in violation of “You shall not mention the name of other gods.”
Rav Ovadiah advises using the names of the month, instead of the numbers, as Nissan is our first month, not January. Rav Moshe Stern also ruled that one should write the name of the month and not the number (Be’er Moshe 8:18). He was also stringent with regards to the year, and adds that many times he writes 80 or 980, instead of 1980 on a check, and the bank still honors the check.
However, according to Rav Eliezer Waldenberg it is preferable to use numbers to represent the months since the months are named for various deities, as mentioned above.
Rav Moshe Shternbuch sees no problem with using numbers, as our numbering system is based on the lunar calendar, and the numbering of the Gregorian calendar is based on the solar calendar (Teshuvot V’hanhagot 1:830). When writing a letter to a friend, Rav Shternbuch suggests one should use the Hebrew date with pride, but concludes that it is permissible to use the secular date when writing checks or signing contracts. In fact, Rav Shternbuch records that Rav Yitzchak Ze’ev Soloveitchik informed him that this was the practice of his father, Rav Chaim Soloveitchik of Brisk.
Rav Ovadiah and Rav Waldenberg both agree that one using the secular date is not in violation of any Torah prohibition. They permit the use of the secular date when necessary, for government documents, business contracts, etc., especially in the Diaspora, but conclude that when possible, one should use the Hebrew date.
Here in the state of Israel, it is legal to use the Hebrew date when writing a check, filling out a form, government document, or signing a contract. While it is praiseworthy to do so when possible, one who does not certainly has whom to rely upon.
