Mishneh Torah, Kings and Wars 10

Sugya Map

• Issue: The extent to which Bnei Noach (Noachides) may perform mitzvot beyond their seven commandments, whether they receive reward, and the nuances of accepting tzedaka (charity) from them.
• Nafka Mina(s): The permissibility of accepting sacrifices from non-Jews; the distribution of tzedaka from a Ben Noach vs. an Oved Kokhavim; the chiyuv (obligation) of tzedaka for Bnei Noach.
• Primary Sources: Mishneh Torah, Kings and Wars 10:10-12; Sanhedrin 57a; Bava Kamma 38a; Bava Batra 4a; Ma'aseh HaKorbanot 3:4.

Text Snapshot

• "We should not prevent a Noachide who desires to perform one of the Torah's mitzvot in order to receive reward from doing so, provided he performs it as required. If he brings an animal to be sacrificed as a burnt offering, we should receive it."¹
• "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 for the Noachide may derive his sustenance from the Jews and they are commanded to support him if necessary. In contrast, if an idolater gives charity, we should accept it from him and give it to the gentile poor."²
  • Dikduk/Leshon Nuance: Rambam's use of "יראה לי" (it appears to me) for the distribution of tzedaka suggests this is his sevara or an inference, rather than a direct halacha l'Moshe miSinai. The distinction between "בן נח השומר את שבע מצוות" and "עובד עבודה זרה" is crucial.

Readings

• Teshuvah MeYirah on MT 10:10:1: Raises a kushya on Rambam's distinction regarding tzedaka distribution, arguing Rambam elsewhere accepts sacrifices even from idolaters. Also questions Rambam's implied stance that Bnei Noach are not obligated in tzedaka, which appears to contradict Sanhedrin 57a.³
• Tziunei Maharan on MT 10:10:1: Provides a Midrashic source (Kohelet Rabbah) for the principle that gentiles receive reward for mitzvot they perform even if not commanded, such as abstaining from pork.⁴

Friction

• Kushya: The Teshuvah MeYirah struggles with Rambam's distinction between tzedaka from a Ben Noach (to Jewish poor) and an Oved Kokhavim (to gentile poor), especially given Rambam's acceptance of sacrifices from Oved Kokhavim elsewhere. Furthermore, Rambam seemingly negates a Ben Noach's chiyuv in tzedaka, contradicting Sanhedrin 57a ("בניו לדין ביתו לצדקה").⁵
• Terutz: A brilliant resolution (attributed to "הגאון ז"ל" within the TMY) posits that the distinction isn't about chiyuv, but about the principle of ein ma'alin v'ein moridin (we neither elevate nor degrade idolaters). Tzedaka provides atonement or protection (as seen with Nevuchadnezzar⁶). Accepting tzedaka from an Oved Kokhavim and directing it to Jewish poor would "elevate" them via the merit gained. For a Ben Noach (implicitly a Ger Toshav), whom we are commanded to sustain, this concern doesn't apply. Sacrifices from Oved Kokhavim are different, as they may not carry the same atoning power for them.⁷

Intertext

• Sanhedrin 57a: "בניו לדין ביתו לצדקה" – Explicitly states that Bnei Noach are obligated in tzedaka. This informs the kushya against Rambam's implied lack of chiyuv.⁸
• Bava Kamma 38a: "עמד הקב"ה והתירם שאין מקבלים שכר כמצוה ועושה רק כאינו מצווה ועושה" – Establishes that Noachides performing mitzvot not commanded to them receive reward, but as ein metzuveh v'oseh (one who is not commanded but performs).⁹

Psak/Practice

The Rambam's psak is normative: Bnei Noach may perform mitzvot for reward (excluding forbidden mitzvot like Shabbat or Torah study beyond their seven laws). We accept tzedaka from them. The distribution depends on their status: from a Ben Noach (who accepts the seven mitzvot) to Jewish poor, and from an Oved Kokhavim to gentile poor, due to the nuanced halachic considerations of ein ma'alin v'ein moridin and the atonement aspect of tzedaka.

Takeaway

While Bnei Noach receive reward for mitzvot performed voluntarily, the halachic treatment of their tzedaka reflects a sophisticated balance between universal morality and specific Jewish legal principles like ein ma'alin v'ein moridin.

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¹ Mishneh Torah, Kings and Wars 10:10. ² Mishneh Torah, Kings and Wars 10:11-12. ³ Teshuvah MeYirah on Mishneh Torah, Kings and Wars 10:10:1. ⁴ Tziunei Maharan on Mishneh Torah, Kings and Wars 10:10:1. ⁵ Teshuvah MeYirah on Mishneh Torah, Kings and Wars 10:10:1. ⁶ See Bava Batra 4a, regarding Daniel advising Nevuchadnezzar to give tzedaka for prolongation of his reign. ⁷ Teshuvah MeYirah on Mishneh Torah, Kings and Wars 10:10:1, in the publisher's note. ⁸ Sanhedrin 57a. ⁹ Bava Kamma 38a.