Mishneh Torah, Kings and Wars 10-12

Sugya Map

• Issue: The halachic status and implications of a Ben Noach performing mitzvos beyond the seven Noachide commandments, specifically concerning the acceptance and distribution of their tzedaka and korbanot.
• Nafka Mina: Whether we accept korbanot or tzedaka from a gentile, and to whom the tzedaka is distributed (Jewish vs. gentile poor), based on their adherence to Noachide laws or idolatry.
• Primary Sources: Mishneh Torah, Kings and Wars 10:10:1-2; Sanhedrin 57a; Chullin 5a.

Text Snapshot

בֶּן נֹחַ שֶׁרָצָה לַעֲשׂוֹת מִצְוָה מִשְּׁאָר מִצְווֹת הַתּוֹרָה כְּדֵי לְקַבֵּל שָׂכָר אֵין מוֹנְעִין אוֹתוֹ וּבִלְבַד שֶׁיַּעֲשֶׂנָּה כְּפִי הֲלָכָה. וְאִם הֵבִיא עוֹלָה מְקַבְּלִין אוֹתָהּ מִמֶּנּוּ. וְאִם נָתַן בֶּן נֹחַ הַמְקַיֵּם שֶׁבַע מִצְווֹת צְדָקָה מְקַבְּלִין אוֹתָהּ מִמֶּנּוּ. וְיִרְאֶה לִי שֶׁנּוֹתְנִין אוֹתָהּ לַעֲנִיֵּי יִשְׂרָאֵל הוֹאִיל וְנִיזוֹן מִיִּשְׂרָאֵל וְכוּ'. אֲבָל הָעַכּוּ"ם שֶׁנָּתַן צְדָקָה מְקַבְּלִין אוֹתָהּ מִמֶּנּוּ וְנוֹתְנִין אוֹתָהּ לַעֲנִיֵּי נָכְרִים.

Translation: A Noachide who desires to perform one of the Torah's mitzvot in order to receive reward, we do not prevent him, provided he performs it as required. If he brings an animal to be sacrificed as a burnt offering, we should receive it. If a Noachide who observes the seven mitzvot gives charity, we should accept it from him. It appears to me that it should be given to the Jewish poor... In contrast, if an idolater gives charity, we should accept it from him and give it to the gentile poor.

Dikduk/Leshon Nuance: Rambam's shift from "בן נח" to "בן נח המקיים שבע מצוות" and then "עכו"ם" suggests a hierarchy of status impacting the tzedaka's recipient. Note the explicit "ויראה לי" (it appears to me), indicating a personal sevara or hakar'ah without a clear source for this specific distinction in distribution.

Readings

• Rambam (MT, Kings and Wars 10:10:1): Establishes that Noachides are not prevented from performing mitzvot for reward, accepting korbanot from them (Chullin 5a), and distinguishes between a Ben Noach (observant) and an idolater regarding tzedaka distribution.
• Teshuvah MeYirah on MT 10:10:1: Raises two major kushyos. First, Rambam implies tzedaka is not obligatory for Noachides, seemingly contradicting Sanhedrin 57a ("בניו לדין, ביתו לצדקה" – his children to justice, his household to charity). Second, he questions the Rambam's distinction in tzedaka distribution. He posits a yesod: we are generally forbidden to benefit idolaters in ways that provide kappara or uplift them ("לא מעלין ולא מורידין") (Avodah Zarah 20a), but this doesn't apply to a Ben Noach whom we are commanded to sustain (Deuteronomy 14:21).

Friction

The most potent kushya is Teshuvah MeYirah's challenge: If Sanhedrin 57a implies Noachides are obligated in tzedaka, why does Rambam treat it as an optional act ("If he gives charity") and differentiate recipients based on status? The best terutz (from Teshuvah MeYirah) is that the Gemara implies an obligation to give tzedaka, but it's a "קום ועשה" (positive action) that they aren't killed for neglecting. Rambam's distinction in distribution stems from a deeper principle: we don't facilitate spiritual benefit (like kappara from tzedaka) for idolaters due to "לא מעלין ולא מורידין," but for an observant Ben Noach (whom we sustain), this concern is absent, allowing for distribution to Jewish poor.

Intertext

• Sanhedrin 57a: "בניו לדין, ביתו לצדקה" – This passage is interpreted by some (e.g., Rashba, Ran) to mean Noachides are obligated in tzedaka, posing a challenge to Rambam's framing.
• Chullin 5a & Menachot 73b: Source for accepting korbanot from goyim (even idolaters), which Rambam explicitly mentions.

Psak/Practice

The psak follows Rambam: tzedaka is accepted from all gentiles. However, the distribution hinges on the giver's status: from a Ben Noach to Jewish poor (as we are commanded to sustain them), and from an idolater to gentile poor (due to the principle of "לא מעלין ולא מורידין," though accepted for darkei shalom). This highlights the nuanced interaction with non-Jews based on their moral and religious standing.

Takeaway

Rambam's intricate halachic framework for Noachides performing mitzvot reveals a balance between universal reward and distinct Jewish legal principles governing interaction, especially regarding tzedaka and its underlying spiritual implications.

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Footnotes:

• MT, Kings and Wars 10:10:1
• Teshuvah MeYirah on Mishneh Torah, Kings and Wars 10:10:1
• Sanhedrin 57a
• Chullin 5a
• Avodah Zarah 20a
• Deuteronomy 14:21