Judaic Scholar AI based on ideas and Notes by Peter Dixon
Thou shalt not steal – Exodus 20:15
The commandment “Thou shalt not steal” (Exodus 20:15) has been a cornerstone of moral and legal systems across cultures. However, its interpretation within Jewish tradition, as referring specifically to kidnapping rather than general theft, offers a profound lens through which to examine the historical and theological dynamics between Judaism and Christianity. This paper will explore the concept of “kidnapping the Torah,” the Church’s strategies to reconcile its wealth with the moral challenges of Matthew 19:24, and the exploitation of marginalized communities to circumvent the prohibition on usury. These themes reveal a complex interplay of theology, power, and societal structures that continue to resonate in contemporary discourse.
The Commandment Against Stealing: A Jewish Perspective
Jewish tradition interprets the commandment “Thou shalt not steal” (Hebrew: “lo tignov”) in the Ten Commandments as a prohibition against kidnapping rather than property theft. This interpretation is rooted in the context of the Decalogue, where the commandment appears alongside capital offenses such as murder and adultery. Kidnapping, punishable by death (Exodus 21:16), aligns with this gravity, whereas theft of property does not carry the same penalty. The singular form of “lo tignov” further supports this interpretation, distinguishing it from the plural “lo tignovu,” which addresses monetary theft elsewhere in the Torah.
This nuanced understanding underscores the Jewish tradition’s emphasis on human dignity and the sanctity of life. Kidnapping, often for the purpose of enslavement, was a particularly heinous crime in light of the Israelites’ own history of slavery in Egypt. The Torah’s prohibition reflects a moral imperative to protect individuals from dehumanization and exploitation.
The Kidnapping of the Torah: A Theological Critique
The concept of “kidnapping the Torah,” serves as a metaphor for the Christian Church’s appropriation and reinterpretation of Jewish scripture. The nascent Church adopted the Torah as divine revelation but recontextualized it to align with its Christocentric theology. This process involved translation and commentary that shifted the focus from the Jewish understanding of G-d to a Jesus-centered framework. In doing so, the Church effectively “enslaved” the Torah, repurposing it to serve its own doctrinal and institutional needs.
This theological “kidnapping” is emblematic of a broader pattern of appropriation and reinterpretation. By reframing the Torah’s commandments, the Church distanced itself from the Jewish tradition while simultaneously claiming its authority. This act of theological colonization not only marginalized Jewish interpretations but also facilitated the Church’s consolidation of power and influence.
Matthew 19:24 and the Church’s Wealth
The verse in Matthew 19:24, “And again I say to you, it is easier for a camel to go through the eye of a needle, than for a rich person to enter the kingdom of God,” presents a stark challenge to the accumulation of wealth. Early Christian communities, often poor and persecuted, embraced this teaching as a call to humility and reliance on divine providence. However, as the Church grew in wealth and power, this verse became increasingly problematic.
To reconcile its burgeoning material wealth with the moral demands of the Gospel, the Church developed mechanisms to mitigate the verse’s implications. One such strategy was the practice of deathbed donations, wherein the wealthy could transfer their riches to the Church as an act of penance. This not only absolved the individual of their perceived moral failings but also enriched the Church, transforming it into a repository of earthly wealth. In this way, the Church reinterpreted the Gospel’s teachings to accommodate its institutional interests, effectively nullifying the radical call to poverty and humility.
Usury and the Exploitation of Marginalized Communities
The prohibition against usury, or the charging of interest on loans, is deeply rooted in both Jewish and Christian traditions. In the Torah, lending at interest to fellow Israelites is explicitly forbidden (Exodus 22:25, Leviticus 25:36-37), reflecting a commitment to economic justice and communal solidarity. The early Church adopted this prohibition, condemning usury as a grave sin.
However, as banking and commerce expanded in medieval Europe, the Church faced a dilemma. To sustain economic growth and finance its own endeavors, it tacitly permitted the practice of usury through the exploitation of marginalized communities, particularly Jews. Barred from many professions and subjected to systemic discrimination, Jews were often relegated to roles as moneylenders, a profession stigmatized by Christian society. This arrangement allowed the Church to benefit from the economic utility of usury while maintaining its moral stance against the practice.
This exploitation dehumanized Jewish communities, casting them as scapegoats for societal ills while absolving the Church of its own complicity. The systemic use of Jews as intermediaries in financial transactions not only perpetuated anti-Semitic stereotypes but also entrenched economic inequalities that persist to this day.
The Broader Implications
The reinterpretation of “Thou shalt not steal” as a prohibition against kidnapping highlights the Jewish tradition’s emphasis on human dignity and the sanctity of life. In contrast, the Church’s theological and institutional strategies reveal a pattern of appropriation and exploitation that undermines these values. The “kidnapping” of the Torah, the circumvention of Matthew 19:24, and the exploitation of marginalized communities to nullify the prohibition on usury all reflect a tension between moral ideals and institutional interests.
These historical dynamics have profound implications for contemporary society. The commodification of human beings, whether through slavery, trafficking, or economic exploitation, remains a pressing moral issue. Similarly, the concentration of wealth and the systemic marginalization of vulnerable populations challenge us to confront the ethical dimensions of our economic systems.
Conclusion
The commandment “Thou shalt not steal,” when understood as a prohibition against kidnapping, offers a powerful framework for examining the moral and theological challenges of appropriation, wealth, and exploitation. The Church’s strategies to reconcile its wealth with the teachings of Matthew 19:24 and its exploitation of marginalized communities to circumvent the prohibition on usury reveal a complex interplay of power, theology, and societal structures. By engaging with these issues through the lens of Jewish tradition, we are reminded of the enduring relevance of the Torah’s moral vision and the imperative to uphold human dignity in all aspects of life
Comprehensive Bibliography
The bibliography below is constructed based on the content of the uploaded document and the references it alludes to. It includes both primary sources (Torah, Talmud, and other Jewish texts) and secondary sources (historical and interpretative works). Where specific references are not explicitly cited in the document, I have inferred the most likely sources based on the context.
Primary Sources
Torah (Pentateuch)
Exodus 20:15 – The commandment “Thou shalt not steal” in the Ten Commandments.
Exodus 21:16 – The prohibition and punishment for kidnapping.
Leviticus 19:11 – Prohibition against theft in general.
Deuteronomy 5:19 – Reiteration of the commandment “Thou shalt not steal.”
Talmud
Sanhedrin 86a – Discussion of the interpretation of “Thou shalt not steal” as referring to kidnapping.
Kiddushin 40a-b – On the importance of Torah study and ethical behavior.
Avodah Zarah 2b – The offering of the Torah to all nations and its acceptance by Israel.
Sotah 21a – The protective power of Torah study.
Midrash
Bereishit Rabba (Genesis Rabbah) 68:12 – On the numerical equivalence of “ladder” and “Sinai.”
Shir Hashirim Rabba (Song of Songs Rabbah) 1:15 – Commentary on the sanctity of Torah.
Rashi (Rabbi Shlomo Yitzchaki)
Commentary on Exodus 20:15 and 21:16 – Explanation of the commandment against stealing as referring to kidnapping.
Mishna Avot (Ethics of the Fathers)
2:5 – On the importance of Torah study and work.
1:17 – The value of silence and action over excessive speech.
Secondary Sources
Ramban (Nachmanides)
Commentary on Deuteronomy 30:11 – On the accessibility and relevance of Torah commandments.
Shulchan Aruch, Yoreh Deah 160:1
Prohibition of usury and its ethical implications.
Bereishit Rabba Toldot 67:4
Midrashic commentary on ethical behavior and Torah values.
Turei Zahav (Taz) Commentary on Shulchan Aruch
Discussion on the transformation of ethical deeds post-receiving of the Torah.
Matthew 19:24 (New Testament)
“It is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God.”
Referenced in the context of the Church’s wealth and theological strategies.
Historical Contexts
The role of the early Church in reinterpreting Torah commandments to align with its theological and institutional goals.
The use of Jewish communities in medieval Europe as intermediaries in usury practices.
Kabbalistic and Philosophical Sources
Zohar
Zohar II Terumah 170b – On the spiritual implications of sin and redemption.
Zohar III VaEtchanan 270a – The concept of exile and divine presence.
Chaim Vital, Pri Etz Chaim
Commentary on Deuteronomy 8:3 – On the spiritual sustenance provided by Torah.
Ba’al Shem Tov
Teachings on the indwelling Glory of God and the exile of divine presence.
Modern Interpretations and Historical Studies
Gershom Scholem
Studies on Sabbatianism and the reinterpretation of Jewish theology in the context of messianic movements.
Elisheva Carlebach
The Pursuit of Heresy: Rabbi Moses Hagiz and the Sabbatian Controversies – Analysis of Jewish theological disputes and reinterpretations.
Chaim Clorfene and Yakov Rogalsky
The Path of the Righteous Gentile – On the Noahide laws and the role of Gentiles in Jewish theology.
Morton Smith
Jesus the Magician – Historical analysis of Jesus and his perception in Jewish and Christian traditions.
Jon D. Levenson
The Death and Resurrection of the Beloved Son: The Transformation of Child Sacrifice in Judaism and Christianity – Comparative study of Jewish and Christian theological developments.
Additional Resources
Bar Ilan Responsa Project
Digital library of Jewish texts used for referencing classical sources.
HebrewBooks.org
Repository of classical and rare Hebrew texts.
Kol HaKatuv LeChaim
Collected writings of Rabbi Chaim of Volozhin, including his commentary on Torah and ethics.
Donmeh West
Neo-Sabbatian interpretations and their implications for Jewish theology.
This bibliography provides a comprehensive foundation for further study of the themes discussed in the uploaded document, including the interpretation of “Thou shalt not steal,” the Church’s theological strategies, and the ethical implications of usury.
