Shalom my friends I want to clear my doubt when I go to temple mount can a non Jew wear a tefflin on his arm and forhead.Thank you Shalom.
This is my personal view only.You should not unless you are in the process of studying for conversion. Tefillin are considered a sign of belonging to the Jewish people and serving Hashem. An analogy to this would be the fact that a nonJew is forbidden to keep all the rules of Shabbos completely, so that someone studying for conversion is required to violate the Shabbos in some way as long as the conversion has not been completed.
However, it is not actually forbidden to do so and it is not the same as Shabbos. As can be seen Tefillin for Gentile
I hope it’s not an offensive question but can a gentile use Tefillin for prayer?
Not offensive at all. While the gain in wearing them is questionable, there is no prohibition for a gentile to wear tefillin.
On the other hand, there are those who state that while the Rambam says that it is not forbidden, even a nonJew studying for conversion should not wear an actual set of tefillin. There are even those who say that he should not even practice with empty batim.
Could a person who is in the process of conversion wear Tefilin, is it even preferable that he should, so as to get accustomed in the mitzvot? Or just the boxes without the parchments?
The Rambam writes that a non-Jew who performs mitzvos also receives reward, and according to his reasoning, there is no apparent reason to prevent a non-Jew from wearing tefillin.
However, some authorities have written that a non-Jew should not wear tefillin, based partly on the Radvaz (Melachim 10:9). See, at great length, Ateres Paz, Vol. 2, no. 2. sec. 4.
Note that although the Maharil, as cited by the Rema (Yoreh De’ah 291:2) writes that one does not give a mezuzah to a non-Jew, his concern was apparently for the non-Jew treating the scroll with disrespect, and this will not apply to a non-Jew studying for an upcoming conversion.
Some give a non-Jew tefillin without parchments to practice on (Ateres Paz, loc. cit., objects even to this), and there is room for leniency even for actual tefillin (see Sha’arei Hora’ah, Vol. 5, p. 165, in the name of Rav Chaim Kanievsky), though this is not common custom.
The actual quotation from the Rambam is:
9 A gentile who studies the Torah is obligated to die. They should only be involved in the study of their seven mitzvot.
Similarly, a gentile who rests, even on a weekday, observing that day as a Sabbath, is obligated to die. Needless to say, he is obligated for that punishment if he creates a festival for himself.
The general principle governing these matters is: They are not to be allowed to originate a new religion or create mitzvot for themselves based on their own decisions. They may either become righteous converts and accept all the mitzvot or retain their statutes without adding or detracting from them.
If a gentile studies the Torah, makes a Sabbath, or creates a religious practice, a Jewish court should beat him, punish him, and inform him that he is obligated to die. However, he is not to be executed.
10 We should not prevent a gentile 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.
If a gentile 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 gentile 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.