Halakhah su Deuteronomio 10:20

(6) And all that we have written applies even if he speaks demeaningly of his friend to him [alone]. But if he joins himself to a company of men of wickedness and speakers of lashon hara in order to speak to them demeaningly of his friend or to hear [such words] from them, he transgresses also (Devarim 10:20): "And to Him shall you cleave," which Chazal explain as cleaving to Torah scholars, frequenting their assemblies in all circumstances — even eating and drinking with Torah scholars and doing business with them and joining them in all types of activities — all this, in order to learn from their deeds. Therefore, certainly, one who does the opposite of this, joining himself to a company of wicked men, transgresses this positive commandment.

It is a positive commandment to associate with Torah scholars so that we may learn from their deeds, as it is said, "And cling to Him."³⁵Deuteronomy 10:20. Is it possible for man to cling to the Divine Presence? Rather our Rabbis of blessed memory explain: "Cling to Torah scholars."³⁶Kesuvos 111b. Therefore, a man should make a serious effort to marry the daughter of a Torah scholar, and give his daughter in marriage to a Torah scholar, to eat and drink with Torah scholars, and do business with a Torah scholar, and to join hands with them in every possible form of association, for it is written, "And cling to Him." And thus mandated our Rabbis of blessed memory, and they said: "Sit in the dust of their feet and drink their words thirstily."³⁷Mishnah Avos 1:4.

The oft-cited Tosafot, Sanhedrin 63b and Bekhorot 2b, states only that one may administer an oath to a Christian even though he swears in the name of the Trinity. Tosafot declares that nowhere is there a prohibition against causing gentiles to "incorporate" another deity in an oath. Noda bi-Yehudah Mahadurah Tinyana, Yoreh De'ah, no. 148, carefully distinguishes between shituf, i.e., trinitarianism as a doctrine of belief and an oath in the name of the Trinity. Noda bi-Yehudah declares the former to be idolatry and forbidden to Jew and gentile alike. An oath in the name of a pagan god is forbidden by virtue of the commandment "and in His name shall you swear" (Deut. 10:20). This is, however, an admonition addressed only to Jews. Such an oath is not forbidden to a non-Jew since swearing an oath does not constitute an act of worship. Accordingly, rules Tosafot, a Jew commits no offense in causing a non-Jew to swear such an oath. See also Sha'ar Efrayim, no. 24; Me'il Ẓedakah, no. 22; Teshuvot ve-Shev ha-Kohen, no. 38; Teshuvot Hadashot le-Rabbeinu Akiva Eger (Jerusalem, 5738), addenda, pp. 164-166; Pri Megadim, Yoreh De'ah, Siftei Da'at 65:11 and Oraḥ Hayyim, Eshel Avraham 156:2; and Mahazit ha-Shekel, Oraḥ Hayyim 156:2. Others interpret Tosafot as meaning that shituf or trinitarianism does not constitute idolatry for Noachides. See Rema, Oraḥ Hayyim, 156:1; Darkei Mosheh, Yoreh De'ah 151; Shakh, Yoreh De'ah 151:1 and 151:7; Derishah and Baḥ, Hoshen Mishpat 182; Teshuvot Havot Ya'ir, no. 1 and no. 185; R. Ya'akov Emden, Mor u-Kezi'ah 224; Mishnat Hakhamim, Hilkhot Yesodei ha-Torah; Rabbi Z. Boskowitz, Seder Mishnah, Hilkhot Yesodei ha-Torah and Shoshan Edut (commentary on Eduyot), p. 188; Teshuvot ve-Shev ha-Kohen, no. 38; Rabbi A. Vermeiz, Me'orei Or, IV, 8a and 13a and V, 111b; Revid ha-Zahav, Parshat Yitro; Yad Sha'ul; Yoreh De'ah 151; Teshuvot Sho'el u-Meshiv, Mahadurah Tinyana, I, no. 26 and no. 51; R. Zevi Hirsch Chajes, Kol Sifrei Maharaz Hayes I, 489-490; Ha-Ketav ve-ha-Kabbalah, Deuteronomy 4:19; and Pitḥei Teshuvah, Yoreh De'ah, 147:2. The one early authority who unequivocally rules that Christians are not idolaters is Me'iri. See Bet ha-Beḥirah, Avodah Zarah, ed. Abraham Sofer (Jerusalem, 5725) passim, particularly pp. 4, 28 and 46. See also R. David Zevi Hoffmann, Der Shulchan Aruch und die Rabbinen über das Verhältnis der Juden zu Andersgläubigen (Berlin, 1885), pp. 4-7.