A Catholic Perspective on the Hypocrisy of Jewish Promotion of Noahide Law When They are Robbing Non-Jews of God-Given Blessings (Code Blue)

 

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A Catholic Perspective on the Hypocrisy of Jewish Promotion of Noahide Law: Robbing Non-Jews of God-Given Blessings

From a Catholic perspective, rooted 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 Veritatis Splendor (1993), every human person is created in the image and likeness of God (Genesis 1:26–27) and endowed with inherent dignity and blessings that reflect God’s universal love (CCC 1700). 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 ensures justice and respect for others’ possessions. However, a troubling teaching in the Babylonian Talmud, Yebamoth 63a, asserts that Gentiles are blessed in their commerce and success solely for Israel’s sake, effectively robbing non-Jews of the intrinsic value of their God-given blessings. This essay examines this Talmudic claim, demonstrates how it undermines the Noahide Law’s prohibition against theft by devaluing non-Jewish humanity, and contrasts it with the Catholic understanding of universal blessings, which affirms the dignity and purpose of all persons.

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The Talmudic Claim in Yebamoth 63a

The Babylonian Talmud, in Yebamoth 63a, articulates a perspective that subordinates Gentile blessings to Jewish interests:

“All the families of the earth, even the other families who live on the earth are blessed only for Israel’s sake. All the nations of the earth, even the ships that go from Gaul to Spain are blessed only for Israel’s sake.”
Source: Babylonian Talmud, Yebamoth 63a (Soncino Babylonian Talmud, 1962).

This teaching, part of a discussion on marriage and divine blessings, interprets Genesis 12:3 (“in you all the families of the earth shall be blessed”) to mean that non-Jewish prosperity—whether in commerce, agriculture, or other endeavors—exists solely to serve Israel’s benefit. The Talmud suggests that Gentile success, such as the flourishing trade of ships from Gaul to Spain, is not an independent blessing but a means to support Jewish welfare, reflecting a supremacist worldview that prioritizes Israel’s chosen status (Deuteronomy 7:6) over the intrinsic worth of non-Jews. From a Catholic perspective, this claim is not only morally problematic but also hypocritical when juxtaposed with the Noahide Law’s prohibition against theft, as it effectively steals the God-given dignity and purpose of non-Jewish blessings.

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Hypocrisy in Promoting the Noahide Law Against Theft

The Noahide Law against theft, one of seven universal commandments (Sanhedrin 56a), prohibits taking what rightfully belongs to another, including tangible and intangible goods such as trust, dignity, or honor (Maimonides, Mishneh Torah, Hilchot Gezelah 1:1; CCC 2412). By asserting that Gentile blessings exist only for Israel’s sake (Yebamoth 63a), Jewish promoters of the Noahide Laws engage in a form of theft, robbing non-Jews of their God-given blessings and reducing their humanity to a utilitarian role. This hypocrisy undermines the Noahide ideal of justice, as detailed below.

1. Theft of God-Given Blessings: The claim in Yebamoth 63a that non-Jewish prosperity—whether in commerce, success, or survival—is solely for Israel’s benefit steals the intrinsic value of these blessings, which Catholics affirm as gifts from God to all persons (James 1:17; CCC 1716). By subordinating Gentile achievements to Jewish purposes, this teaching denies non-Jews the dignity of their own divine calling, effectively appropriating their blessings as mere tools for Israel’s gain. This violates the Noahide prohibition against theft, which should protect the inherent rights of all (Encyclopaedia Judaica, “Theft,” 1906, https://www.jewishencyclopedia.com/articles/14346-theft). From a Catholic perspective, every person’s blessings reflect God’s universal providence (Matthew 5:45), and denying this is a form of spiritual theft (Roman Catechism, Part III, on the Seventh Commandment).
2. Dehumanization of Non-Jews: By asserting that non-Jewish success exists only for Israel (Yebamoth 63a), the Talmudic teaching dehumanizes Gentiles, reducing them to instruments of Jewish welfare. This echoes other Talmudic disparagements, such as Baba Bathra 10b, which claims non-Jewish charity is sinful, motivated by pride, or Sanhedrin 26b, which discourages accepting Gentile charity publicly. Such views strip non-Jews of moral agency, stealing their humanity and contradicting the Noahide ideal of just courts (Sanhedrin 56a), which should uphold equality (Leviticus 24:22). Catholic theology, rooted in Gaudium et Spes 29 (1965, reflecting pre-Vatican II principles), affirms the equal dignity of all, rejecting ethnic hierarchies that privilege one group’s blessings over another’s.
3. Hypocrisy in Noahide Promotion: The promotion of the Noahide Law as a universal ethic is hypocritical when Jews adhere to Yebamoth 63a’s teaching, which undermines non-Jewish dignity. The Noahide Laws demand Gentiles adhere to strict moral standards, yet this Talmudic perspective suggests their blessings are not their own, revealing a double standard. This mirrors other Noahide disparities, such as harsher penalties for non-Jews in feticide cases (The Rainbow Covenant, Dallen, 2003, pp. 196–197) or exemptions for Jews in abortion rulings (Jewish Fundamentalism in Israel, Shahak and Mezvinsky, 1999). Rabbi Menachem Mendel Schneerson’s view that non-Jews exist to serve Jews (Likkutei Sichot, Vol. 2) further taints the Noahide framework, exposing a supremacist agenda that contradicts its justice claims. The Catholic Church, in Veritatis Splendor (1993), insists on universal moral accountability, rejecting systems that diminish any group’s God-given purpose.

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Catholic Understanding of Universal Blessings and Justice

Catholic theology offers a fairer and more consistent framework, affirming that God’s blessings—whether prosperity, talents, or opportunities—are bestowed on all persons for their own sake and the common good (CCC 1716–1719). The Roman Catechism (Part III, on the First Commandment) teaches that God’s providence extends to all, as seen in Christ’s teaching that God “makes his sun rise on the evil and on the good” (Matthew 5:45). Unlike Yebamoth 63a’s subordination of Gentile blessings, Catholics recognize the intrinsic value of every person’s gifts, as exemplified in the parable of the talents (Matthew 25:14–30). The Church’s social teaching (Centesimus Annus 43, 1991) promotes justice that respects all people’s contributions, ensuring courts uphold equality without ethnic bias (CCC 1934–1935).

Catholic justice contrasts sharply with Noahide Law’s disparities. The Church condemns theft in all forms, including the appropriation of dignity or blessings (CCC 2412), and calls for restitution (Roman Catechism, Part III, on the Seventh Commandment). This universal ethic, rooted in the Gospel’s call to love all as neighbors (Luke 10:25–37), fosters trust and fairness, unlike the Talmudic view that devalues non-Jewish motives (Baba Bathra 10b). By affirming that all blessings reflect God’s love (Gaudium et Spes 24), Catholic teaching upholds a moral standard that surpasses Noahidism’s hypocritical framework.

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Conclusion: Catholic Resistance to Noahide Hypocrisy

The Talmudic teaching in Yebamoth 63a, asserting that Gentile blessings exist only for Israel’s sake, reveals a profound hypocrisy in Jewish promotion of the Noahide Law against theft. By robbing non-Jews of their God-given blessings and dignity, this view undermines the Noahide ideal of just courts (Sanhedrin 56a), exposing a supremacist agenda that devalues non-Jewish humanity. Catholic theology, affirming universal blessings and equal dignity (Gaudium et Spes 29), offers a fairer ethic, recognizing all persons as recipients of God’s love (James 1:17). 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 steal non-Jewish humanity, affirming the Gospel’s call to honor all as brothers (Romans 12:10).