Bava Batra 10b (י:) — the Talmud in English

And which is it?

The charity

that saves him from an unusual death

is charity in which the donor

gives it without knowing to whom he gives it ,

and the poor person

takes it without knowing from whom he takes it.

And what they said, that the finest charity is charity in which the donor

gives it without knowing to whom he gives it,

means

to exclude

the charity

that

Mar Ukva

gave.

It is explained in tractate Ketubot (67b) that Mar Ukva was accustomed to place four zuz every day in a hole made in the threshold of a poor person’s door. In this charity, the donor knew to whom he was giving the charity, and this is not the charity that saves one from the judgment of Gehenna.

And what they said, that the finest charity is charity that the poor person

takes without knowing from whom he takes it,

means

to exclude

the charity

that

Rabbi Abba

gave.

He would tie the money in his scarf and cast the scarf behind him, and poor people would come and take the money, without Rabbi Abba seeing who took it. In this charity, although the donor did not know to whom he gave, the recipient knew from whom he received.

Then what should he do?

How should a person give charity in the finest possible manner, so that the donor does not know to whom he gives and the recipient does not know from whom he takes?

Let him give it to the charity fund!

And the collectors will distribute it to the poor.

The Gemara raises an objection,

for we learned in a beraita:

What should a person do in order to have male children?

Rabbi Eliezer says: He should distribute his money to the poor ;

Rabbi Yehoshua says: He should make his wife rejoice in the performance of a mitzva

before he cohabits with her .

And the beraita continues:

Rabbi Eliezer ben Yaakov says: A person should not give even a peruta to a charity fund unless it is administered by

a trustworthy person

such as Rabbi Hanania ben Teradyon

and if he does not find a fund administered by such a person, he should not give the money to a charity fund; rather, he should distribute it himself — and this is difficult: How could they say that a person should always give his money to a charity fund?

And he answers:

When we say

that a person should give his money to a charity fund, this applies only

when it is administered

by a trustworthy person

such as Rabbi Hanania ben Teradyon.

Rabbi Abbahu said: Moses said before the Holy One, blessed be He: “Master of the Universe, through what will the glory of Israel be exalted?”

He said to him: “When you take a census.”

When you count them, take money from them for charity, and through this their glory will be exalted ! As it is stated: “When you take a census of the heads of the Children of Israel, each man shall give an atonement for his soul.”

And Rabbi Abbahu said: Solomon, son of David, was asked: How great is the power of charity?

He said to them: Go and see what David my father explained

in Psalms: “

He distributed, he gave to the poor; his righteousness endures forever; his horn is exalted with honor”!

Rabbi Abba said

that the greatness of the power of charity is learned

from here .

It is stated in Isaiah: “

He shall dwell on high; rocky strongholds shall be his refuge; his bread shall be given, his waters shall be sure.”

And the Gemara expounds the verse:

For what reason

is a person blessed with these blessings, that he

shall dwell on high

and

rocky strongholds shall be his refuge?

It is only

because he has given his bread

to the poor

and his waters are sure!

And Rabbi Abbahu said: Solomon was asked: Who is destined for the World-to-Come?

He said to them: Anyone before whose elders there is honor.

That is, one who is honored in this world because of his wisdom and not because of his wealth .

And the Gemara cites an incident proving that those who are honored as important sages in this world are also honored in the World-to-Come.

As in the case of Rav ,

Joseph, son of Rabbi Yehoshua, became ill

and fell ill

and his soul departed,

and he died.

His father said to him: What did you see?

What did you see in the World-to-Come?

He said to him: I saw an upside-down world,

for those who in this world were

on high

because of their wealth and not because of their wisdom , in the World-to-Come are

below, whereas

those who in this world were

below,

despised because of their poverty, in the World-to-Come are

above.

His father said to him,

This is not an upside-down world; rather,

you saw a clear world!

For it is this world that is upside down, as the wealthy are honored in it .

And Rabbi Yehoshua continued to ask his son:

And what did you see concerning us?

How are we, the Torah scholars, regarded there?

He said to him: Just as we are regarded here, so are we regarded there.

Just as Torah scholars are important and honored in this world, so are they in the World-to-Come.

And Rav Yosef added and said to his father:

And I heard that the

heavenly entourage

were saying: Fortunate is the one who comes here with his learning in his hand,

who knows how to recite his learning !

And

I also

heard that they were saying,

that

no creature can stand in the partition of those killed by the government

because of their great spiritual stature .

Who are they?

Who are those killed by the government, in whose partition no creature can stand?

If you say

that the reference is to

Rabbi Akiva and his colleagues,

this is difficult: Were they unable to be joined by any creature

merely because

they were

killed by the government,

and nothing more?

Is that all?

Did they have no other merits besides this? Surely it is

obvious

that

in any event,

even without their having been killed by the government,

also

no creature could stand in their vicinity.

Rather,

the reference is to

those killed in Lod,

namely the brothers Lulianus and Pappus, whom the wicked Turnus Rufus killed. After the king’s daughter was found murdered, and they suspected that the Jews had killed her, they decreed the destruction of Israel. These two brothers came forward and said, “We killed her,” in order to save Israel. Concerning them they said that, since they were killed by the government, no creature can stand in their vicinity.

It was taught in a beraita: Rabban Yohanan ben Zakkai said to his students,

“My sons, what is the meaning of that which the verse states: “

Charity exalts a nation, but the kindness of nations is sin”?

Rabbi Eliezer responded and said,

This is the meaning of the verse:

“Charity exalts a nation”—

these are Israel,

for Israel is called “a nation,”

as it is written: “

And who is like Your people Israel, one nation in the land.”

And what the verse says,

“but the kindness of nations is sin,”

means that

all the charity and kindness that the gentile nations perform is a sin for them

and not a mitzva,

because

they do not perform

charity and kindness

except in order to aggrandize themselves through it,

in order to prolong their lives ,

as it is stated:

Cyrus commanded that cattle and sheep be given to the Jews so that

“there may be enough for them to offer pleasing sacrifices to the God of Heaven”

which the priests would offer as a pleasing fragrance to the Lord,

“and pray for the life of the king and his sons.”

Thus, Cyrus’s entire purpose in providing sacrifices was solely for his own benefit, so that they would pray for him.

And we challenge this:

But one who acts in this manner,

that is, one who gives charity with the intention of benefiting himself,

is this not genuine charity?

But

is it

not taught in a beraita: “One who says: I am giving this sela to charity so that my son will live, or so that I will merit the World-to-Come, is a completely righteous person!”

If so, why is the charity given by gentiles for their own benefit considered a sin for them?

And we answer:

This is not difficult.

Here,

where the beraita states that one who gives charity for his own benefit is a completely righteous person, this refers to

an Israelite

who gives charity. For an Israelite’s intention is directed toward Heaven, and even if his son does not live, he does not regret giving the charity and does not question the attribute of justice . But

here,

where Rabbi Eliezer expounded that charity is considered a sin for the gentile nations, this refers to

the

charity given by a

gentile,

and when a gentile gives for his own pleasure, his charity is considered a sin, since he gives only with that condition in mind; if his request is not fulfilled, he regrets having given the charity.

Rabbi Yehoshua responded and said,

regarding Rabban Yohanan ben Zakkai’s question about the meaning of the verse “Charity exalts a nation, but the kindness of nations is sin,” Rabbi Yehoshua explained: “

Charity exalts a nation”—

these are Israel,

who are called “a nation,” as

it is written: “

And who is like Your people Israel, one nation.”

And what the verse says,

“but the kindness of nations is sin,”

means that

all the charity and kindness that the gentiles perform is a sin for them

and not a mitzva,

because

they do not perform

charity

except so that their kingdom may endure

for a long time.

As it is stated

in the book of Daniel, who interpreted Nebuchadnezzar’s dream, in which it was foretold that Nebuchadnezzar would be banished from his kingdom and become like an animal or beast. Daniel then advised Nebuchadnezzar:

“Therefore, O king, may my counsel be pleasing to you,”

so let my counsel be pleasing in the king’s eyes:

“Redeem your sins through charity,”

and atone for your sin through charity,

“and your iniquity through showing mercy to the poor,”

and atone for your iniquities by showing mercy to the poor, and

if

you heed my counsel and give charity,

“there may be a prolongation of your tranquility”—your tranquility will be prolonged, and you will sit securely upon your kingdom. Thus, the gentiles give charity only so that their kingdom may endure .

your tranquility will be extended, and you will sit securely upon your kingdom. Thus, the gentiles give charity only so that their kingdom may endure .

Rabban Gamliel responded and said:

This is how the verse “Charity exalts a nation, but the kindness of nations is sin” should be explained. Rabban Gamliel explained: “

Charity exalts a nation”—

these are Israel,

who are called “a nation,” as

it is written: “

And who is like Your people Israel,

one nation.” And what the verse says,

“but the kindness of nations is sin,”

means that

all the charity and kindness that the gentiles perform is a sin for them

and not a mitzva,

because they do not perform

charity

except

in order

to become proud through it.

And everyone who becomes proud falls into Gehenna, as it is stated: “

The haughty, insolent one—his name is scorner; he acts with excessive arrogance.”

And the Gemara expounds the verse to mean that the scorner will be judged through “excessive anger.”

And “excessive anger” means Gehenna, as it is stated

concerning the Day of Judgment:

“A day of anger,

that day.”

Rabban Gamliel said:

Despite all the expositions that they expounded on the verse “Charity exalts a nation, but the kindness of nations is sin,”

we still need

the exposition of Rabbi Elazar, who was from Mount

Modi’im,

for

Rabbi Elazar of Modi’im says

that this is how the verse should be explained: “

Charity exalts a nation”—

these are Israel,

who are called “a nation,”

as it is written: “

And who is like Your people Israel, one nation.” And what the verse says,

“

but the kindness of nations is sin,”

means as follows:

All the charity and kindness that the gentiles perform is a sin for them

and not a mitzva,

because they do not perform

this charity

except in order to use it to scorn us.

As it is stated:

When Nebuzaradan exiled Israel, he said to Jeremiah: “

The Lord has come and done as He spoke, because you sinned against the Lord and did not listen to His voice, and

therefore

this thing has happened to you.”

At that time, Nebuzaradan performed an act of charity toward Jeremiah by releasing him from his chains, while at the same time he scorned the people of Israel. Thus, the gentiles perform charity only in order to scorn Israel.

Rabbi Nehunya ben HaKana responded and said,

This is how the verse “Charity exalts a nation, but the kindness of nations is sin” should be explained: “

Charity exalts a nation, and kindness”—

for Israel!

That is, the word “kindness” written in the verse refers to Israel, and not as the other amoraim expounded it . And the continuation of the verse is: “

and nations—sin,”

meaning that the gentiles have sin alone, and possess neither charity nor kindness.

Rabban Yohanan ben Zakkai said to his disciples: The words of Rabbi Neḥunya ben HaKana appear more convincing than my words and than your words, because he grants charity and kindness to Israel ,

and to idolaters

he grants nothing but

sin

alone, whereas according to your words, “kindness” is stated with regard to the gentiles.

And this is difficult: from Rabbi Yohanan's statement, “The words of Rabbi Neḥunya ben HaKana appear more convincing than my words and than your words,”

by inference,

this may be learned,

that he,

Rabbi Yohanan himself,

also said

and expounded this verse, and concerning his exposition he said that Rabbi Neḥunya's words appear more convincing than his own.

And

what is it?

What is the exposition given by Rabbi Yohanan? —

As it was taught in a beraita: Rabban Yohanan ben Zakkai said to them: Just as the

sin-offering

atones for Israel, so charity atones for the nations.

For Rabbi Yohanan expounded the verse, “Charity elevates a nation, but the kindness of peoples is a sin,” in such a manner that the entire verse refers to the nations. That is, the charity performed by the gentiles elevates them, and the kindness atones for them like a sin-offering.

Iphra Hormiz [

the name of a woman ]

the mother of Shapur Malka, sent four hundred dinars

she sent four hundred dinars

before Rabbi Ami

so that he would distribute them as charity

but he did not accept them

and Rabbi Ami did not accept them from her.

And again

she sent them

she sent the money

before Rava, and he accepted them for the sake of peace with the kingdom.

When

Rabbi Ami heard

that Rava had accepted the money,

he was displeased

with Rava, and

said:

But

does he not have,

does Rava not hold what is written in the verse,

“When its harvest dries, it shall be broken; women come and kindle it”!?

The meaning of this verse is that when the merits possessed by the gentiles are exhausted and the moisture of the charitable deeds they had performed dries up, they will be broken; and then even a weak nation, like women, will be able to kindle and consume them. If so, one should not help them perform charitable deeds, so that their power will be broken.

The Gemara explains what Rava's reasoning was in taking the money:

And Rava

took the money

for the sake of peace with the kingdom.

And

the Gemara adds

Rabbi Ami too

held that the money should be accepted

for the sake of peace with the kingdom

but he held

that he should have distributed them

that Rava should have distributed the money

to the poor of the idolaters

so that the queen would not have the merit of charity.

And

in fact,

Rava too gave them to the poor of the idolaters

and Rabbi Ami's displeasure

and the reason Rabbi Ami was displeased

was

because he thought that Rava had given the money to poor Jews, because of

they did not finish explaining it to him

they did not finish telling him that Rava had given the money to the poor of the gentiles.