A Catholic Perspective on the Hypocrisy of Jewish Promotion of Noahide Law: Devaluing Farmers’ Dignity While Condemning Theft (Code Blue)

 

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A Catholic Perspective on the Hypocrisy of Jewish Promotion of Noahide Law: Devaluing Farmers’ Dignity While Condemning Theft

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 Leo XIII’s Rerum Novarum (1891) and Pope John Paul II’s Laborem Exercens (1981), all honest labor, including farming, is a sacred vocation that reflects the imago Dei (Genesis 1:26–27) and participates in God’s creative work (CCC 2427). The Noahide Laws, derived from Genesis 9:1–7 and codified in the Babylonian 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 aims to ensure justice and respect for others’ property. However, a teaching in the Babylonian Talmud, Yebamoth 63a, declares farming to be the “most inferior profession,” undermining the dignity and value of farmers. This essay argues that it is hypocritical for Jews to promote the Noahide Law against theft while robbing non-Jewish farmers of their God-given dignity through such disparagement, revealing a moral inconsistency that devalues the humanity of those who labor in agriculture. By contrasting this with the Catholic understanding of work’s sanctity, the essay highlights the fairness and universality of the Church’s vision of justice.

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The Talmudic Claim in Yebamoth 63a

The Babylonian Talmud, in Yebamoth 63a, articulates a perspective that denigrates farming as an occupation:

“R. Eleazar said: There is no occupation more inferior than that of agriculture, for it is said, ‘And they shall go down’ (Genesis 46:3, interpreted as referring to farmers’ low status).” (Soncino Babylonian Talmud, 1962, Yebamoth 63a).

This teaching, part of a discussion on marriage and societal roles, reflects a rabbinic view that prioritizes scholarly or commercial pursuits over manual labor, particularly farming. The Talmudic exegesis misapplies Genesis 46:3, which describes Jacob’s descent to Egypt, to suggest that agriculture is inherently degrading. While some Jewish scholars, like Maimonides (Mishneh Torah, Hilchot Talmud Torah 3:10), value intellectual work, Yebamoth 63a’s blanket condemnation of farming as “inferior” dismisses the essential contributions of farmers, who sustain life through their toil. From a Catholic perspective, this devaluation is not only unfair but also hypocritical when juxtaposed with the Noahide Law’s prohibition against theft, as it steals the dignity and worth of non-Jewish farmers, many of whom form the backbone of global societies.

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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, encompassing tangible goods like property and intangible assets like dignity, honor, or social standing (Maimonides, Mishneh Torah, Hilchot Gezelah 1:1; CCC 2412). By declaring farming the “most inferior profession” (Yebamoth 63a), Jewish promoters of the Noahide Laws engage in a form of theft, robbing non-Jewish farmers of their God-given dignity and value. This hypocrisy undermines the Noahide ideal of justice, as detailed below.

1. Theft of Dignity and Value: The assertion in Yebamoth 63a that farming is inferior steals the inherent dignity of farmers, whose labor is essential for human survival. Catholic theology teaches that all honest work, including agriculture, reflects God’s creative act (Genesis 2:15; Laborem Exercens 25). By denigrating farmers, this Talmudic teaching appropriates their social and moral worth, violating the Noahide prohibition against theft, which should protect the honor due to all persons (Encyclopaedia Judaica, “Theft,” 1906, https://www.jewishencyclopedia.com/articles/14346-theft). The Roman Catechism (Part III, on the Seventh Commandment) emphasizes that theft includes harming another’s reputation or status, making the Talmud’s disparagement a moral failing.
2. Dehumanization of Non-Jewish Farmers: Yebamoth 63a’s blanket condemnation of farming disproportionately affects non-Jews, who historically dominate agricultural labor in many societies, unlike Jewish communities often focused on scholarship or commerce (Jewish Encyclopedia, “Agriculture,” 1906, https://www.jewishencyclopedia.com/articles/913-agriculture). This echoes other Talmudic teachings that diminish non-Jews, such as Baba Bathra 10b, which deems Gentile charity sinful, or Yebamoth 63a’s claim that Gentile blessings serve Israel’s sake. By stealing farmers’ dignity, the Talmud undermines their humanity, 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 workers, rejecting hierarchies that devalue any group’s labor.
3. Hypocrisy in Noahide Promotion: Promoting the Noahide Law as a universal ethic while adhering to Yebamoth 63a’s devaluation of farming reveals a double standard. The Noahide Laws demand Gentiles respect property and justice, yet this Talmudic perspective dismisses the worth of non-Jewish farmers, whose labor sustains communities. This mirrors other Noahide disparities, such as harsher penalties for non-Jews in feticide (The Rainbow Covenant, Dallen, 2003, pp. 196–197) or abortion exemptions for Jews (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 Noahide morality, suggesting farmers’ blessings are for Israel’s benefit, not their own (Yebamoth 63a). 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 Work and Justice

Catholic theology offers a fairer and more consistent framework, affirming the sanctity of all honest labor, including farming, as a participation in God’s creative work (Genesis 2:15; CCC 2427). The Roman Catechism (Part III, on the Fourth Commandment) teaches that work, when done for God’s glory, is noble, as seen in Christ’s call to laborers (Matthew 20:1–16). Pope Leo XIII’s Rerum Novarum (1891) defends the dignity of workers, particularly farmers, whose toil provides sustenance, rejecting any devaluation of their role (Rerum Novarum 20). The Church’s social teaching (Laborem Exercens 9) emphasizes that all labor reflects human dignity, fostering justice that honors every worker’s contributions.

Catholic justice contrasts with Noahide Law’s disparities. The Church condemns theft in all forms, including the appropriation of dignity or social standing (CCC 2412), and calls for equitable treatment (Gaudium et Spes 29). Unlike Yebamoth 63a’s denigration of farmers, Catholic courts, guided by canon law, uphold fairness, ensuring no profession is deemed inferior (CCC 1934–1935). This universal ethic, rooted in the Gospel’s call to love all as neighbors (Luke 10:25–37), surpasses Noahidism’s hypocritical framework, affirming the intrinsic value of every worker’s labor.

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Conclusion: Catholic Resistance to Noahide Hypocrisy

The Talmudic teaching in Yebamoth 63a, declaring farming the “most inferior profession,” reveals a hypocrisy in Jewish promotion of the Noahide Law against theft. By robbing non-Jewish farmers of their God-given dignity and value, this view undermines the Noahide ideal of just courts (Sanhedrin 56a), exposing a supremacist bias that devalues non-Jewish labor. Catholic theology, affirming the sanctity of all work (Laborem Exercens 25) and universal dignity (Gaudium et Spes 29), offers a fairer ethic, recognizing farmers as co-creators with God (Genesis 2:15). Catholics must resist Noahidism’s flawed morality, proclaiming Christ’s universal salvation (Acts 4:12) and the Church’s mission to uphold justice (Matthew 28:19). Trusting in Our Lady, we defend the imago Dei against systems that steal non-Jewish dignity, affirming the Gospel’s call to honor all laborers (Romans 12:10).

TEXT IN THE TALMUD

AGRICULTURE THE MOST INFERIOR PROFESSION 

R. Eleazar further stated: There will be a time when all craftsmen will take up agriculture (they shall stand upon the land); [18] for it is said, And all that handle the oar, the mariners, and all the pilots of the sea, shall come down from their ships; they shall stand upon the land(Ezek. XXVII, 29. – referring to the Gentiles of Tyre ).[19]

R. Eleazar further stated: No (lit. “not to thee”) [20] occupation is inferior to that of agricultural labour; for it is said, And they shall come down.

R. Eleazar once saw a plot of land that was ploughed across its width (Apparently as a measure of economy). [22] ‘Wert thou to be ploughed along thy length also’ (I.e., were it to be ploughed ever so many times),[23] he remarked, ‘engaging in business would still be more profitable’. Rab once entered among growing ears of corn. Seeing that they were swaying he called out to them, ‘Swing as you will, engaging in business brings more profit than you can do’.

Raba said: A hundred zuz in business means meat and wine every day; a hundred zuz in land, only salt and vegetables. Furthermore it causes him to sleep on the ground and embroils him in strife. (Babylonian Talmud, Yebamouth 63a)

FOOTNOTE 18: Lit., ‘they shall stand upon the land’.

FOOTNOTE 19: Ezek. XXVII, 29.

FOOTNOTE 20: Lit., ‘not to thee’.

FOOTNOTE 22: Apparently as a measure of economy.

FOOTNOTE 23: I.e., were it to be ploughed ever so many times.