Q. Let me respectfully inform you that (I'm a Noachide and) I have been really engaged in studying the Torah, at least with the resources I can get on my own. Nonetheless a Sephardic Rabbi, who is a very kind and knowledgeable Rabbi, told me that since I am a gentile I should not study the Torah and only keep with the 7 Universal Principles.
I acknowledge his recommendation, but I confess that I have been following the Parsha weekly Torah readings for quite some time now. Also I have read Maimonides (Mishne Torah and the Guide for the Perplexed), I am currently reading Ramhal, and I am advancing in my learning of reading the Torah in Hebrew. However I am not pretending to be a Jew in any way or form and also I do not know anything. I recognize my status as a gentile, and I assure you that I just live as one, not trying to usurp the Jewish identity.
Nevertheless Rabbi, I cannot deny my thirst for the Torah and its incredible light, knowledge and blessings. Well, this is a respectful request for your guidance. Should it be appropriate for me to keep further in my studies?
Thank you in advance for your precious time and concern.
A. Rav Ammi (Talmud Chagiga 13a) mentions as a source for the prohibition of gentiles learning Torah the verse (Psalms 147: 20): "He hath not dealt so with any nation; and as for His ordinances, they have not known them". In Devarim (33: 4) we learn that; "Moses has commanded us the Torah, an inheritance for the community of Jacob" Considering this inheritance to be the unique property of Jewish nation, not to be taught to, or studied by gentiles.
There is however various different instances and opinions that permit teaching and learning Torah to a Gentile.
Talmud (Sanhedrin 59a and Tos. ad. loc. Shiltey Hagivorim - Avoda Zarah ch.I -, Yad Eliahu (48)) mention that they are encouraged to learn the mitzvos that pertain to them. Some consider this Torah learning to be a mitzvah by itself (Sharei Halacha Uminhag p.54 in the name of Sifri Korach)
Maharsho (Shabbos 31a, see also Responsa Rabbi A. Eiger 41)) and others maintain that gentiles should learn Halacha when their intention is to convert to Judaism.
Rambam (Pe'er Hador 50), consents to teaching the mitzvos and their reward or punishment, to those Christians that recognize the divinity of Scriptures and will not distort the Torah meaning according to their mistaken misconceptions.
Melamed Lehoil (Y.D. 77) permits the learning of Tanach and other narrative segments of the Torah, which will inspire belief in the greatness of Hashem.
Others argue that the proscription applies only to the Oral Law, not to the Bible that has already been disseminated and circulates freely all over the world (Maharitz Chayos, Sota 35b – Ahavas Yonosson, P. B'shalach.- Yehuda Yaaleh 4)
Turei Even (Chagiga 13a) allows Torah teaching if the Gentile pays for his instruction.
Horav Shlomo Miller's Shlit"a opinion is that besides all the Torah material that pertains to the keeping of his mitzvos he can also engage in all the vast hashkafa areas that deal with beliefs, faith, ethics and values as Emunah in Hashem is an integral part of his Noachide mitzvos. He pointed out to the Netziv's letter at the beginning of Ahavas Chesed, were he writes that Gentiles are enjoined in the mitzvah of Chesed or helping others and also procreating and building a family. (See Ahavas Chesed p. 38 that they are included as well in the precept of honoring ones parents. Sefer Chasidim 666 counts them in the prohibition of paining and hurting animals. Igrois Moishe O.H. 2, 25 in Tefilah. Chezkuni in Bereshis - Miluim siman 5, is far more inclusive as he determines that Gentiles are obligated in all rational and logical mitzvos of the Torah. All that creates a immeasurable volume of Torah to be learned)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Important Numbers
