Non-Jews learning or being taught Torah

Question

I read on Mi Yodeya, and elsewhere on the Internet, that the Gemara (Chagigah 13a) says that Jews can't teach Torah to gentiles, and that according to Tosefot (Chagigah 13a sv. ein) this is because the Torah belongs to the Jewish people as part of your national uniqueness. Studying Torah is something that shouldn't be stolen by gentiles so as to blur the lines of and lessen the distinctness of the calling you've been given in the world and in the kingdom of God. The Rambam held (in Mishneh Torah) that gentiles can do many Jewish practices out of curiosity or as an optional mitzvah, but absolutely not Torah study or keeping Shabbos.

I'm not sure what the connection is here between oral Torah and written Torah. I know that some rabbis have made distinctions between Torah that is relevant to all humanity and that which is only instructive for Jewish practice (and forbidden to gentiles). I also assume that there are some levels and methods of passed on tradition that may have been held more closely to the identity of Jewish Torah learning than other widely known things.

This brings me to two questions: one is personal, the other is in the context of Jewish community. The situation is made unclear by a number of things. Many gentiles who are interested in Judaism have grown up with a form of Tanach and of actual faith in it (though this was already an issue for the Tosafists), and so feel both entitled and connected to it. Specific examples might also be helpful for answering confusion about the oral Law. Second, Jews have wanted to share the light of who God is, and also to avoid persecution and unpleasant relationships, by making a space for gentiles to hear Torah and Judaism. Third, there are gentiles who want either to convert or to be connected with the Jewish community through belief (these are two quite separate cases in a question like this), and so deliberately spend time with and learn from (and with) the community.

So personally, if I make the choice to honour the opinions of the leaders of Judaism about what is appropriate for gentiles to do and about what is most honouring to the program that God has set out for Israel... how do I know what to read, both out of devotion (not to practice Judaism but to recognise the light it sheds on the human relationship with God) and out of curiosity (academic or in understanding the community I'm in relationship with)? It seems basic, but at a foundational level, is it appropriate for gentiles to read (all of) Tanach? If so, how about reading books about Jewish law, or the Talmud itself; issues pertaining to gentiles directly, or laws pertaining only to Jews that are still meaningful to read? Listening to yeshiva-type classes about these things online, if I chose to? How about reading Kabbalistic works, or Jewish devotional literature? Listening to people talking with their kids about Torah on Shabbos, or coming to shiurim (which I've been allowed to do)? I recognise that there are many opinions that would allow some or all of these things, but I haven't learnt about how I'm meant to deal with a multiplicity of authorities that allowed and prohibited the one thing. Surely I can't just glean and put together opinions to rely on that are most convenient to me, such as the idea that gentiles are fine reading what we want to out of curiosity and that we can be in a mixed group of Jews and gentiles learning, or that we can be taught certain material. If I take those views, then what about the original concern that something might be diminished from the Jewish testimony by allowing gentiles in freely to its circles? What does God want people like me to be doing, and on what basis does the Jewish community give me a unified decision about what is considered appropriate by you with the things you guard? This is important to me both in my relationship with God and in my decisions regarding study at uni. (It's already complicated with knowing how to engage with secular and other religions' material in a healthy way, both for enjoyment of and identification with those things and with my own culture, and for studying them as literature.)

The other question is not about what I should do, but rather what Jewish leaders are comfortable with people doing in your own community. Some of the situations written about in the paragraph above are relevant in this way. It doesn't matter what is convenient or polite or 'done everywhere', it matters what is really right and good in the bigger context, with precedents appropriately translated across. I have asked some rabbis what they think about this as well, and I'll see what they think, but I wouldn't mind hearing as many angles, thoughts, and sources about this as could be found through Mi Yodeya.

This is related to the question I posted yesterday. In both of these, if I know what is open to me and what is closed, in a way that best serves and guards the Jewish relationship with Hashem, then I can find breadth in relationship with Him and with your community within that space that is left.

It comes down both to what is instructed in a binding way, and to what is most honouring to God (and to people in Judaism) in His plan and His ways. This is difficult for me because my foundations have been shaken a lot this year in being challenged by Judaism not to hold to Christianity, so on the one hand I'm walking near to God's heart and wanting to honour Him according to what is revealed in the sphere of Judaism as well as the things I sense naturally; on the other hand, I wonder how much of this He really revealed, and how much is human traditions that I'm merely involved with and abiding by because of habit, community, stability, and things like that. That's hard to deal with in the choice to live in faith and faithfulness. Anyway. It's an important conversation, answers are welcome :)

Answer 1

Your question, as I understand it, boils down to: (a) how do I sort out the conflicting sources on what I'm allowed to study so I don't cross a boundary? and (b) how do I comply with community norms?

These are challenges faced by outsiders to any community, and ours doesn't make it easy. One esteemed source will say "the halacha is X" and another will say "the halacha is not X" and a third will say "the first guy is right but you shouldn't do X anyway" -- how do you navigate that on your own? In an ideal world you don't; Judaism exists in a community as part of a tradition, and we weren't meant to figure it out alone. Pirke Avot teaches us "make for yourself a rav", meaning to find yourself a (singular, consistent) teacher. Doing your own research is certainly encouraged too, but it'll only get you so far and eventually you need to consult a rabbi. In your case it sounds like you already have some sort of a relationship with a rabbi, so you can seek his guidance. Don't be afraid of "bothering him" with questions.

An additional thought (no source, just my opinion): if somebody is putting something out there for the world (or the town, or whatever), on a web site or in a public lecture or the like, then it is probably ok for "just anybody" to read, and if it's not the transgression is really on the part of the person doing the teaching/publishing. Gentiles are bound by the seven Noachide laws and "don't study torah" isn't one of them. As you've found, some would restrict this more than others, but it isn't clear-cut the way some other laws are. Now I'm talking here about "public" teaching; if somebody is offering a small, private class on some topic you should inquire, of your rabbi and/or of the teacher, if you may attend. Make your inquiry privately, not in front of the class, so there's no implicit pressure on the teacher.

Answer 2

Shalom Annelise. It is a pleasure to meet an enlightened gentile who has much respect for Hashem and His Torah.

Many opinions allow you to learn the Written Law (Tanach) and the commentaries to gain clarity of its message, but try not to go too in depth if it is not necessary for your relationship with Hashem.

I've heard from a few esteemed Rabbis that non-Jews are allowed to learn Jewish ethics based on the Oral Law because it will help you become a better servant of Hashem and deepen your faith in Him. I don't believe this extends to the deeper teachings which are based on mysticism (Kaballa). There are innumerable texts on ethics available.

However, if you have doubts concerning theology and related matters that bother you and which naturally have answers in Kaballa, then Jews may help answer your questions as necessary for your quest for clarity, although it is prudent on their part not to reveal too much of the secrets to Noahides.

As for Oral laws, the Talmud (according to many authorities) allows you to learn those laws which are applicable to you (i.e., those that relate to the 7 categories of Noahide law). Some authorities allow Noahides to voluntarily do certain rituals (mitzvoth); therefore, you will be able to learn the laws for those practices. Also, Jewish ethics may include the laws of lashon hara (evil speech), and charity. It is unclear if you are bound to the letter of those laws; however, you should be able to voluntarily uphold them and other ethical or financially related laws, especially if your society has evolved to keep some forms of ethics (e.g., anti-slander, charity, interest restrictions etc.), whether it be law or merely social norms.

Note that there are different opinions on what Noahides cannot learn and an early source even limits that strictly to Kaballa (mainly because of its intimate nature). Yet, I just wrote what some Rabbis have told me how to actually practice. There is no High Court in Judaism yet, so there will be different opinions until the court is established.

As for the rest of the Torah which is unnecessary for your relationship with Hashem, don't worry if you accidentally learn it. You mean well and Hashem understands you. The most important aspect is your heart's pure intent.

Answer 3

R' Moshe Weiner brings an answer in the Sefer Sheva Mitzvot (translated into English as The Divine Code).

He distinguishes two ways of learning: One might delve deep into the reasons for the rulings, trace the derivations, engage in pilpul. Or one might learn more shallowly, learning the practical halacha but not the reasons behind it.

A non-Jew who follows the 7 laws may delve into the study of his obligations (the 7 laws themselves, and more intellectual obligations like tzedaka and kibbud av v'em). He is rewarded for doing so. (Sanhedrin 59a, Melachim uMilchamot 10:9)

He may also delve into mitzvot that are permitted but not obligatory for him. R' Weiner derives this from the permission for Jews to teach non-Jews how to perform sacrifices on bamot. (Zevachim 119b)

Regarding the rest of the Torah, he must not delve deeply.

He may read about the mitzvot in order to understand what they are, in books that give the halacha but not the reasons, such as the Mishna compiled by Rabbi, the Rambam's Mishna Torah, the Shulchan Aruch. He may read the Tanakh (Hilchot Tefillin, Mezuzah and Sefer Torah 10:8) and commentary that explains the pshat such as Rashi's.

He may not read books that delve into the reasons, such as the Mishna Berura and the Talmud itself (except for the permitted parts as outlined above).

If he doesn't understand something, he should ask a (Jewish!) talmid chacham to explain. A Jew may answer questions on particular points of halacha from a gentile. (Pe'er Hador 60)

All of the above applies because a pious non-Jew needs to know his obligations (Melachim uMilchamot 10:1). An idolater may not learn any Torah, and is chayav misa if he does.

Answer 4

Rabbi Menashe ben Yisrael taught the English legal philosopher John Selden as well as Hugo (DeGroot) Grotius, the father of international law, in order to disseminate knowledge of the Sheva Mitzvot (and according to the Rema in Responsa 10 the mitzva of dinim requires them to adopt all of Choshen Mishpat). Rav Yisrael Salanter and the Seridei Esh also pushed Talmud as an academic subject in universities.See http://traditionarchive.org/news/originals/Volume%2018/No.%202/Survey%20Of%20Recent.pdf

Answer 5

there are two mitzvahs that come to mind which are prohibited to non-Jews and they are shabbos and tefillin. Both are refereed to as a sign between G-d and the Jewish people. We learn from the careful wording used to describe each of these mitzvahs that those who aren't Jewish should not partake in them. In addition one should not give items such as mezuzahs or Torah scrolls to non-Jews.

However, there are many aspects of Torah that gentiles may and should learn Including Chumash, psalms, anywhere that discusses the importance of the 7 laws of Noah, as well as those parts which encourage additional positive mitzvas such as charity, prayer, and honoring one's parents. In addition laws which generally affect the public (which includes both Jews and non-Jews) arounds the issues of property, ownership, damages, etc may also be learned.

Answer 6

The Bavos: Baba Kama, Baba Mitzia, Baba Basra in Nezikin canbe taught because they deal with the laws of damages, torts, etc.