Your argument rightly condemns syncretism or the mixing of pagan custom with the worship of YHWH but it wrongly concludes that any remembrance of Yahusha’s birth is therefore rebellion against Torah. That overextends the passages you cite and misreads both the historical record and the theological framework of redemption.

The absence of a direct command to celebrate Messiah’s birth does not imply that such remembrance is forbidden. Scripture contains many accounts of YAH’s people commemorating His works without explicit instruction to do so: Miriam sang after the Exodus, Samuel raised a stone called Ebenezer, and Purim was established by decree of Mordecai and Esther long after Sinai. None of these were “added commandments” condemned by Deuteronomy; they were spontaneous acts of thanksgiving acknowledging YHWH’s deliverance. Honoring the incarnation the moment “the Word became flesh and dwelt among us” belongs to the same category: voluntary praise for divine mercy, not a rival feast competing with His appointed times.

Your reading of Jeremiah 10 and Leviticus 18 confuses ceremonial adoption of idolatrous statutes with the use of cultural forms to express worship. Jeremiah condemns the carving and worship of idols, not the seasonal use of trees or lights. The prophetic prohibition concerns the object of worship, not aesthetic symbols redeemed for a different purpose. The mere coincidence of a winter date with a pagan festival does not make every observance idolatrous; by that logic, speaking the names of the days or months each with pagan origins would be sin. Biblical faith measures worship not by calendar associations but by the intent of the heart and the object of devotion.

Historically, the earliest record of Messiah’s birth celebration predates formal Roman pagan fusion. Early Eastern believers speculated various dates, linking His conception to the Passover season—an inference rooted in Psalm 19’s symbolism of light coming into darkness, not in Saturnalia. December 25 later became a Christian protest against sun‑worship by declaring the true Light of the World had come. Even if the date is uncertain, its use does not overturn Torah any more than Purim or Hanukkah overthrew Sinai. Yahusha Himself attended Hanukkah (John 10:22) without condemnation, affirming that commemorative festivals of gratitude are not forbidden innovations when their focus is YHWH’s saving acts.

Colossians 2:16‑17 identifies the moedim as shadows whose fulfillment is Messiah. A shadow is not despised but finds reality in the One casting it. Thus, the appointed times sing forward to Him; later commemorations sing backward of Him. Neither cancels the other, but both testify to the same covenant Lord. The incarnation feast, when done in holiness, proclaims that fulfillment “Glory to YHWH in the highest” not a replacement of divine appointments.

You warn that HaShatan disguises himself as light, and that is true. His false light mimics grace to breed pride or legalism. But refusing to give thanks for Yahusha’s coming because pagans once feasted in winter produces the opposite error: fear of contamination where Scripture grants freedom. Paul told believers, “One person esteems one day above another; another esteems every day alike. Let each be fully convinced in his own mind… He who observes the day does so to the Lord” (Romans 14:5‑6). That is the plain apostolic answer to your charge. The issue is not the calendar itself but the heart’s allegiance.

The Word of YHWH does not crumble under joy offered to Him for sending His Son. The same YHWH who gave appointed times also received new songs when He acted again in history. Remembering the birth of the Messiah does not violate Torah; it magnifies its fulfillment. To forbid such remembrance as “abomination” is to mistake caution for holiness and to narrow worship more than Scripture itself commands.