Is gambling and raffles permitted

Gambling and raffles occupy a complex place in Jewish law. While certain limited forms may be technically permitted, mainstream halachic opinion discourages or outright prohibits most gambling, with raffles generally treated more leniently when proceeds benefit charity. The permissibility depends on several key factors: who participates, the nature of the game, and the purpose of the activity.

Key Takeaways

Habitual gamblers (kuvyustus) are disqualified as witnesses in Jewish law, indicating serious moral concern about gambling [Sanhedrin 24b].
The Rambam rules that even occasional gambling may involve an element of theft (gezel), since participants do not genuinely consent to losing [Rambam, Hilchot Gezeilah Va'aveidah 6:10-11].
Charity raffles are generally treated more leniently by poskim, since all parties knowingly consent and the purpose is a mitzvah.
Rav Mordechai Willig instructed youth to refrain from all forms of gambling, including horse racing, football pools, and rotisserie leagues [Gray Matter I, Monetary Issues, 22-25].
For practical decisions, consult your local rabbi, as opinions vary significantly.

Detailed Analysis

The Core Talmudic Concern: Disqualification as a Witness

The Talmud in [Sanhedrin 24b] debates why gamblers (kuvyustus) are disqualified from serving as witnesses. Two opinions are given:

Rami bar Hama: Gambling involves asmachta — a conditional agreement where a person agrees to pay only because they expect to win, and therefore never truly consents to the loss. This makes the winnings a form of theft.
Rav Sheshet: The disqualification is not about theft but about yishuv ha'olam — gamblers do not engage in productive work and therefore cannot be relied upon socially.

The practical difference: according to Rami bar Hama, even occasional gambling is problematic; according to Rav Sheshet, only one who gambles as his sole livelihood is disqualified.

The Rambam's Strict Position

The Rambam (Maimonides) rules in accordance with the stricter view. He holds that gambling money is acquired through a transaction resembling theft, since the loser never truly consented with full intent to lose.

He rules in [Hilchot Gezeilah Va'aveidah 6:10-11] that gambling involves gezel (theft) and is morally condemned even when both parties nominally agreed.

This position was cited by Rav Mordechai Willig, who in 1996 instructed a National Conference of Synagogue Youth (NCSY) convention to avoid all forms of gambling — including horse racing, football pools, and rotisserie leagues — based on the Rambam's rulings [Gray Matter I, Monetary Issues, 22-25].

More Lenient Views

Not all authorities follow the Rambam's strict reading:

The Rosh and Tur follow Rav Sheshet's reasoning, meaning that only professional gamblers who have no other livelihood are halachically problematic.
Under this view, casual or recreational gambling is not considered theft, since all parties genuinely consent.
The Shulchan Aruch [Choshen Mishpat 370:3] codifies the disqualification of the professional gambler but does not explicitly ban recreational gambling for all.

Raffles: A Special Case

Charity raffles are widely treated as more permissible for several reasons:

Full consent: Every participant knowingly buys a ticket understanding they will likely not win. There is no asmachta problem in the classic sense.
Charitable purpose: The proceeds go to a mitzvah, which many poskim consider a significant factor.
No ongoing habit: A single raffle does not create the moral degradation associated with habitual gambling.

Many synagogues and Jewish organizations routinely run raffles, and most contemporary poskim permit them. However, some stricter authorities still counsel caution even here, applying the Rambam's moral concerns broadly.

The Moral Dimension Beyond Strict Law

Even where gambling may be technically permitted, many authorities emphasize the moral danger:

It can lead to addiction and financial ruin.
It reflects a middah (character trait) of seeking gain without productive effort.
The Rambam frames this as a failure of moral character, not merely a technical legal violation.

Rav Willig's ruling, as cited in the retrieved sources, reflects this moral concern — that even if one could technically argue permissibility in certain cases, the wise and God-fearing person should distance themselves from gambling culture entirely.

For personal guidance on specific situations — including charity events, office pools, or casino visits — consult your local rabbi or posek.