A Catholic Perspective on the Hypocrisy of Jewish Promotion of Noahide Law: Undermining Non-Jewish Charity and Humanity (Code Blue)
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This article is "Code Blue": Theft
A Catholic Perspective on the Hypocrisy of Jewish Promotion of Noahide Law: Undermining Non-Jewish Charity and Humanity
From a Catholic perspective, grounded in the teachings of the Church as articulated by the Council of Trent, the Roman Catechism (1566), and papal encyclicals such as Pope Pius IX’s Syllabus of Errors (1864) and Pope John Paul II’s Evangelium Vitae (1995), charity is a cardinal virtue reflecting God’s love and the imago Dei in all persons (1 Corinthians 13:13; CCC 1822). The Noahide Laws, derived from Genesis 9:1–7 and codified in the Talmud (Sanhedrin 56a–b) and by Maimonides (Mishneh Torah, Hilchot Melachim 9:1), are presented as a universal moral code for non-Jews, including a prohibition against theft that ostensibly upholds justice. However, two Talmudic teachings reveal a troubling hypocrisy: first, Jews are discouraged from accepting charity from non-Jews in public, as it dishonors God, but may do so privately or in dire need (Sanhedrin 26b); second, non-Jewish charity is deemed sinful, motivated by boastfulness, haughtiness, and domination, while only Jewish charity is pure (Baba Bathra 10b). These concepts undermine the sincerity of Jewish promotion of the Noahide Law against theft, as they rob non-Jews of their humanity and the dignity of their charitable acts, suggesting insincere motives. This essay examines these Talmudic teachings, demonstrates their inconsistency with Noahide ideals, and contrasts them with the Catholic understanding of charity, which affirms universal human dignity.
Talmudic Teachings on Non-Jewish Charity
The Babylonian Talmud articulates two principles that devalue non-Jewish charity, casting doubt on the moral integrity of Jews promoting the Noahide Laws. The first, found in Sanhedrin 26b, discourages Jews from accepting charity from non-Jews in public, viewing it as an affront to God’s honor, but permits it privately or when life is at stake:
Sanhedrin 26b: “R. Johanan said: A Jew who accepts charity from a Gentile in public is a disgrace to the Divine Name, for it is written, ‘I have not seen the righteous forsaken, nor his seed begging bread’ (Psalm 37:25). But in private, where it is not known, or in a case of danger to life, it is permitted.” (Soncino Babylonian Talmud, 1962)
This teaching implies that public acceptance of Gentile charity shames God by suggesting Jewish dependence, but private acceptance is acceptable to avoid scrutiny. The second principle, in Baba Bathra 10b, denigrates non-Jewish charity as inherently sinful, motivated by pride or control, contrasting it with Jewish charity:
Baba Bathra 10b: “R. Johanan said: All the charity and deeds of kindness which the heathens perform are counted as sins, because they do it only to magnify themselves, to boast, or to dominate others. But the charity of Israel is for the sake of Heaven, performed for its own sake.” (Soncino Babylonian Talmud, 1962)
These teachings, rooted in Talmudic exegesis (Sanhedrin 26b; Baba Bathra 10b), reflect a worldview that privileges Jewish moral purity while dismissing non-Jewish intentions, undermining the Noahide Law’s claim to universal justice.
Hypocrisy in Promoting Noahide Law Against Theft
The Noahide prohibition against theft, one of seven universal commandments (Sanhedrin 56a), is intended to ensure fairness and respect for others’ property, broadly interpreted to include intangible goods like trust and dignity (Maimonides, Mishneh Torah, Hilchot Gezelah 1:1). However, the Talmudic teachings in Sanhedrin 26b and Baba Bathra 10b reveal a hypocrisy in Jewish promotion of this law, as they rob non-Jews of their humanity and the sincerity of their charitable acts, constituting a form of theft.
- Theft of Trust and Dignity (Sanhedrin 26b): By discouraging Jews from accepting Gentile charity in public, Sanhedrin 26b suggests that such acts are shameful, implying non-Jewish charity is inferior or tainted. This devalues the giver’s intent, stealing their dignity and the trust inherent in charitable exchange. The allowance for private acceptance, or in life-threatening situations, reveals a pragmatic hypocrisy: Jews may benefit from Gentile generosity but only covertly, avoiding public acknowledgment that might affirm non-Jewish humanity. This undermines the Noahide ideal of just courts, which require transparency and equality (Sanhedrin 56a), as it fosters a double standard where non-Jews are denied respect for their acts of kindness. From a Catholic perspective, charity is a universal virtue (1 Corinthians 13:4–7), and dismissing non-Jewish charity as dishonorable violates the Roman Catechism’s call to honor all persons’ good works (Part III, on the Eighth Commandment).
- Dehumanization Through Motive Impugnation (Baba Bathra 10b): The claim in Baba Bathra 10b that non-Jewish charity is sinful, driven by boastfulness or domination, while Jewish charity is pure, is a gross generalization that robs non-Jews of their moral agency. By asserting that only Jews give for “Heaven’s sake,” it denies non-Jews the capacity for genuine altruism, stealing their humanity and reducing them to selfish caricatures. This contradicts the Noahide Law’s theft prohibition, as it appropriates the non-Jew’s right to be seen as a moral being (CCC 1934). The Encyclopaedia Judaica (“Charity,” 1906, https://www.jewishencyclopedia.com/articles/4268-charity) notes that Jewish law values charity universally, yet Baba Bathra 10b’s disparagement creates a moral hierarchy, undermining the Noahide claim to equitable justice. Catholic theology, rooted in Gaudium et Spes 27, affirms that all humans, created in God’s image, can act with sincere charity, rejecting such ethnic prejudice.
- Hypocrisy in Noahide Promotion: The promotion of Noahide Law as a universal ethic, including its theft prohibition, is hypocritical when Jews adhere to teachings that devalue non-Jewish charity (Sanhedrin 26b; Baba Bathra 10b). The Noahide Laws demand Gentiles uphold strict moral standards, yet Jewish acceptance of these Talmudic principles suggests a willingness to exploit non-Jewish generosity while condemning their motives. This mirrors other Noahide disparities, such as harsher penalties for non-Jews in feticide cases (The Rainbow Covenant, Dallen, 2003, pp. 196–197) or abortion exemptions for Jews (Jewish Fundamentalism in Israel, Shahak and Mezvinsky, 1999). Such double standards reveal a supremacist ideology, as articulated by Rabbi Menachem Mendel Schneerson (Likkutei Sichot, Vol. 2), who viewed non-Jews as serving Jewish purposes, undermining the Noahide ideal of universal justice.
Catholic Sense of Charity and Justice
Catholic moral theology offers a fairer and more consistent framework, rooted in the universal call to charity as an expression of God’s love (1 John 4:8; CCC 1822). The Church teaches that charity transcends ethnicity, affirming the dignity of all persons (Genesis 1:26–27; Casti Connubii 26, 1930). Unlike the Talmud’s dismissal of non-Jewish charity (Baba Bathra 10b), Catholics recognize sincere acts of kindness from all, as seen in Christ’s parable of the Good Samaritan (Luke 10:25–37). The Roman Catechism (Part III, on the Seventh Commandment) emphasizes restitution and respect for others’ goods, including trust, contrasting with the Kol Nidre’s allowance for vow annulment (Jewish Encyclopedia, 1906, https://www.jewishencyclopedia.com/articles/9443-kol-nidre), which erodes trust.
Catholic justice, guided by Veritatis Splendor (1993), ensures equal accountability, rejecting disparities like those in Noahide Law (Sanhedrin 26b). The Church’s social teaching (Gaudium et Spes 29) promotes charity as a universal duty, fostering equitable courts that honor all persons’ contributions. This contrasts with Noahide courts’ failure to uphold consistent justice, as non-Jews are unfairly scrutinized (Baba Bathra 10b), undermining the Noahide theft prohibition’s moral credibility.
Conclusion: Catholic Resistance to Noahide Hypocrisy
The Talmudic teachings in Sanhedrin 26b and Baba Bathra 10b expose a hypocrisy in Jewish promotion of the Noahide Law against theft, as they rob non-Jews of their humanity and trust by devaluing their charity as shameful or sinful. This undermines the Noahide ideal of just courts, revealing a supremacist bias that privileges Jewish motives. Catholic theology, affirming universal charity and dignity (Evangelium Vitae 25), offers a fairer ethic, recognizing all sincere acts of love (1 Corinthians 13:13). Catholics must resist Noahidism’s flawed morality, proclaiming Christ’s universal salvation (Acts 4:12) and the Church’s mission to uphold truth and justice (Matthew 28:19). Trusting in Our Lady, we defend the imago Dei against systems that dehumanize, affirming the Gospel’s call to love all as brothers (Romans 12:10).
Text From The Talmud
JEWS SHOULD NOT ACCEPT GIFTS FROM GENTILES IN PUBLIC, THEY CAN ACCEPT GIFTS FROM GENTILES IN PRIVATE THOUGH, OR IN PUBLIC IF THEIR LIVES ARE IN DANGER
R. Nahman said: Those who accept charity from Gentiles[26] are incompetent as witnesses;[27] provided, however, that they accept it publicly, but not if they accept it in private. And even if publicly [accepted], the law is applicable only if, when it was possible for them to obtain it privately they yet degraded themselves by open acceptance. But where [private receipt] is impossible, it [public acceptance] is vitally necessary.[28] – 1962 Soncino Babylonian Talmud, Sanhedrin 26b
FOOTNOTES
26. Lit., ‘Those who eat of a thing unnamed (other).’ [H] is the colloquial term for pork; the whole expression is metaphorical, and is meant as translated in the text. (V. Rashi and Tosaf.)
27. For such an action is regarded as a profanation of ‘The Name’, and he who performs it is regarded as wicked.
28. Lit., ‘it is a matter of life’. Cf. Yoma 82a, ‘Nothing stands in the way of saving life’.
ONLY JEWS GIVE CHARITY FOR ITS OWN SAKE, GENTILES GIVE CHARITY TO BOAST, BE HAUGHTY AND DOMINATE, THE CHARITY OF GENTILES IS SIN
Rabban Johanan b. Zakkai said to his disciples: My sons, what is the meaning of the verse, Righteousness exalteth a nation, but the kindness of the peoples is sin?[11] R. Eliezer answered and said: ‘Righteousness exalteth a nation:’ this refers to Israel of whom it is written, Who is like thy people Israel one nation in the earth?[12] But ‘the kindness of the peoples is sin’: all the charity and kindness done by the heathen is counted to them as sin, because they only do it to magnify themselves, as it says, That they may offer sacrifices of sweet savour unto the God of heaven, and pray for the life of the king and of his sons.[13] But is not an act of this kind charity in the full sense of the word, seeing that it has been taught: ‘If a man says, — I give this sela for charity in order that my sons may live and that I may be found worthy of the future world, he may all the same be a righteous man in the full sense of the word’? — There is no contradiction; in the one case we speak of an Israelite, in the other of a heathen.[14]
R. Joshuah answered and said: ‘Righteousness exalteth a nation,’ this refers to Israel of whom it is written, Who is like thy people Israel, one nation on the earth? ‘The kindness of peoples is sin’: all the charity and kindness that the heathen do is counted sin to them, because they only do it in order that their dominion may be prolonged, as it says, Wherefore O king, let my counsel be acceptable to thee, and break off thy sins by righteousness, and thy iniquities by showing mercy to the poor, if there may be a lengthening of thy tranquility.[15] Rabban Gamaliel answered Saying: ‘Righteousness exalteth a nation’: this refers to Israel of whom it is written, Who is like thy people Israel etc. ‘And the kindness of the peoples is sin:’ all the charity and kindness that the heathen do is counted as sin to them, because they only do it to display haughtiness, and whoever displays haughtiness is cast into Gehinnom, as it says, The proud and haughty man, scorner is his name, he worketh in the wrath ['ebrah] of pride,16 and ‘wrath’ connotes Gehinnom, as it is written, A day of wrath is that day.[17] Said Rabban Gamaliel: We have still to hear the opinion of the Modiite. R. Eliezer the Modiite[18] says: ‘Righteousness exalteth a nation’: this refers to Israel of whom it is written, Who is like thy people Israel, one nation in the earth. ‘The kindness of the peoples is sin’: all the charity and kindness of the heathen is counted to them as sin, since they do it only to reproach us, as it says, The Lord hath brought it and done according as he spake, because ye have sinned against the Lord and have not obeyed his voice, therefore this thing is come upon you.[19] R. Nehuniah b. ha-Kanah answered saying: ‘Righteousness exalteth a nation, and there is kindness for Israel and a sin-offering for the peoples.’ Said R. Johanan b. Zakkai to his disciples: ‘The answer of R. Nehuniah b. ha-Kanah is superior to my answer and to yours, because he assigns charity and kindness to Israel and sin to the heathen.’ This seems to show that he also gave an answer; what was it? — As it has been taught: R. Johanan b. Zakkai said to them: Just as the sin-offering makes atonement for Israel, so charity makes atonement for the heathen.[20] – 1962 Soncino Babylonian Talmud, Baba Bathra 10b
FOOTNOTES
11. Prov. XIV, 34.
12. II Sam. VII, 23.
13. Ezra VI, 10. Artaxerxes wrote thus to the Governor of Jerusalem when he ordered him to give Ezra all that he required.
14. Because the Israelite, whatever he may say, really gives the charity for its own sake.
15. Dan, IV, 27.
16. Prov. XXI, 24.
17. Zeph. I, 15.
18. From Modim, near Jerusalem, the ancient home of the Maccabean family.
19. Jer. XL, 3. Spoken by Nebuzaradan to Jeremiah.
20. And we translate the verse: Righteousness exalteth a nation (Israel), and the kindness of peoples is a sin — offering for them.
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