28 Jan THE SANCTITY OF GENTILE ACTS: ANALYSIS OF WHEN KINDNESS ALIGNS WITH HOLINESS

Since the inaugu-
ration of President

Trump, we have
w i t n e s s e d

numerous pro-
Jewish and pro-
Israel initiatives from his administration.

Among these, President-elect Trump
announced the appointment of Elise
Stefanik as the United States ambassador
to the United Nations. During her
confirmation hearing, Stefanik firmly
expressed her agreement with the views
of far-right Israeli leaders, regarding
Israel’s “biblical right to the entire West
Bank.”
Stefanik previously distinguished herself
by drawing global attention to alleged
misconduct by presidents of top
universities in the United States. In a
widely viewed and impactful hearing, she
questioned leaders from Harvard, MIT,
and the University of Pennsylvania about
alleged anti-Semitism on their campuses.
Her forceful and incisive questioning led
to the resignation of two of these
university presidents and marked the
exchange as one of the most-watched
hearings in history. This exchange also
likely influenced President Trump to sign
a bill facilitating the deportation of Hamas
supporters on campuses.
Such actions by President Trump, Mrs.
Stefanik, and others in the newly formed
government have significantly enhanced
the reputation of the Jewish people. This
raises an intriguing question within
Jewish thought: can actions by non-Jews
that promote Jewish honor and values be

considered a Kiddush Hashem-
sanctifying G-d?

The difference (nafka mina) lies in how
we should view their actions: Should we
merely appreciate their support and
express hakarat hatov (gratitude) as a
personal favor they did for us, or should
we elevate their act by considering it a
divine act connected to Hashem?
The question should be divided into two
parts: First, is a non-Jew obligated to
perform Kiddush Hashem? Secondly, if they
are not obligated, can such an act still be
considered Kiddush Hashem, and will they
receive great reward from heaven for it?
Is a non-Jew obligated to perform
Kiddush Hashem?
This is actually a dilemma that our sages
already discussed in the Gemara
(Sanhedrin 74b) and debated over. Rabbi
Ami was asked whether a gentile is

obligated to sanctify Hashem. Abaye
answered in the negative, proving his
position by stating that gentiles are
commanded in only seven mitzvoth
(Commonly known as the Seven Noahide
Laws), and Kiddush Hashem is not one of
them. However, Rava argued otherwise,
explaining that the seven Noahide laws
are intended to be fulfilled in a manner
that elevates Hashem’s name, even if it
requires giving up one’s life to uphold
them. For example, a gentile is
commanded not to kill, and if given the
choice to kill or be killed, they are
obligated, according to Rava, to allow
themselves to be killed to sanctify
Hashem’s name.
The Gemara concludes that a gentile is
not obligated to give their life for the sake
of Kiddush Hashem.
Abaye proves that a gentile is not
commanded to sacrifice their life to avoid
idolatry from the story of Naaman, the
commander of the Aramean army. Naaman
explained to Elisha that he was compelled
to bow before an idol out of fear of his
king. Elisha did not rebuke him and instead
offered words of reassurance, indicating
that while a gentile is commanded not to
bow to idols, they are not required to give
up their life to avoid it.
Therefore, the answer to our first
question—whether they are commanded
to do so—should be no. However, if a
gentile does choose to act in such a
manner, would it be considered Kiddush
Hashem, or merely a commendable and
kind act of support?
Is a godly act performed by a non-Jew
considered Kiddush Hashem?
To explore this, we can examine examples
of good deeds by non-Jews in our sources
and analyze how Chazal perceived and
interpreted such actions.
Let us begin with the profound words of
Chazal, who teach that Kiddush Hashem
can even be accomplished through
animals. Chazal point out that the frogs in
Mitzrayim were not commanded to
perform Kiddush Hashem, yet they
willingly jumped into the furnace to
sanctify Hashem’s Name: “What did
Chananiah, Mishael, and Azariah see
that inspired them to give their lives for
the sanctification of Hashem’s Name by
entering the fiery furnace? They
reasoned a kal vachomer (logical
inference) from the frogs: If the frogs,
which are not commanded to sanctify
Hashem’s Name, jumped into the hot

furnace [In order to perform Kiddush
Hashem], then we, who are commanded
to sanctify His Name, all the more so!”
(Pesachim 53b).
We derive two clear conclusions from
this: First, Kiddush Hashem is not
exclusive to the Jewish nation. Secondly,
there is a clear distinction between Jews,
who are obligated in Kiddush Hashem,
and others who are not; yet, if they
perform such acts, they are still considered
as contributing to Kiddush Hashem.
Rav Asher Weiss shlita explained that
although the commandment of Kiddush
Hashem was given specifically to the
Jewish people, the entire creation is
inherently meant to sanctify Hashem’s
Name. Therefore, even the frogs
participated in this sanctification.
The incident involving Nebuchadnezzar
Another example is a story of the three
steps taken by Nebuchadnezzar to honor
Hashem is recounted as the Talmud
(Sanhedrin 96a and Yalkut Shimoni,
melachim b, 244). When King Hezekiah
fell ill and subsequently recovered,
Hasehm performed a miracle by restoring
ten hours of daylight. Witnessing this
miraculous event, Nebuchadnezzar
sought to honor Hashem and wrote a letter
to King Hezekiah, expressing his awe and
praise for Hashem. After giving the letter
to the messenger, Nebuchadnezzar
reconsidered and decided to rewrite it in a
manner that showed even greater respect
for Hashem. To retrieve the messenger, he
rose from his throne and took three steps
toward him. These steps were an
expression of his desire to proclaim
Hashem’s greatness and honor Him more
appropriately.
Because of these three steps,
Nebuchadnezzar was rewarded with an
empire that spanned the known world. This
story emphasizes that even the actions of a
wicked person like Nebuchadnezzar, when
performed to honor Hashem, are significant
and do not go unnoticed.
The incident involving Ketia bar
Shalom
The story of Ketia bar Shalom is a

powerful tale of courage and self-
sacrifice, found in the Talmud (Avodah

Zarah 10b). Ketia bar Shalom was a
gentile Roman nobleman and adviser to
the emperor, known for his wisdom and
integrity.
One day, the emperor sought to enact a
decree to annihilate the Jewish people. As

was customary, the emperor consulted
with his advisers, and they unanimously
supported the decree. Ketia bar Shalom,
however, courageously opposed it. He
argued that such a plan was flawed and
would ultimately harm the empire, stating
that the Jewish people, despite their exile
and small numbers, were not a threat and
that destroying them would bring no
benefit. His eloquent reasoning and
defense of the Jewish people highlighted
their unique role in the world and
demonstrated the futility of such a decree.
The emperor was initially swayed by
Ketia’s argument but became enraged at
his audacity to challenge him publicly.
The emperor decreed that Ketia bar
Shalom should be executed for his
defiance.
As Ketia was being led to his execution,
he performed an act of circumcision to
join his newfound faith.
A heavenly voice (bat kol) proclaimed
that Ketia bar Shalom had merited eternal
life in the World to come, despite having
embraced Judaism only moments before
his death. This story illustrates the power
of repentance, the value of defending
truth and justice, and the potential for
even a single moment of sincerity to
transform one’s destiny. Although he died
as a Jew, his greatness, which merited him
a place in the World to come, was a result
of his act of Kiddush Hashem and his role
in saving the Jewish community while he
was still a gentile.
Conclusion:
These are just a few examples of how a
non-Jew can achieve the greatest mitzva
and fulfill the highest purpose in the
world: recognizing and honoring Hashem
and His people, thereby sanctifying His
name. As the pasuk states: “הנקרא כל
—“בשמי ולכבודי בראתיו, יצרתיו אף עשיתיו
“Everyone who is called by My name,
whom I have created for My glory, I have
formed them, and I have made them”
(Yeshayah 43:7).