What are Noachides Allowed to Study?

Dom Lewis

Very often the question of what and how much Torah a non-Jew can study is used as an explanation for why a Rabbi will not teach non-Jews. I myself found this to be the case on several occasions while seeking training specifically in the Noachide Laws so that I could keep them accurately.

As I see it the problem of non-Jews studying Torah centers on Sanhedrin 59a.

“And Rabbi Yochanan said: An idolater who engrosses himself in Torah study is liable to death.”[i] Next, the Gemara goes on to argue whether a non-Jew who engrosses himself in Torah study is like a thief or an adulterer. Rabbi Meir objects and asks “From where do we know even an idolater who engrosses himself in Torah study is worthy of respect like a Kohen Gadol?” He answers, “For it is stated about the laws of the Torah: That a man should keep them and live by them.” The Gemara must next reconcile R’ Yochanan and R’ Meir’s statements. The answer the Gemara gives is that Rabbi Meir means by the Torah the Seven Noachide Laws while R’ Yochanan is referring to the Torah in its entirety.

Rabbis Divided

The Rambam in Hilchot Melachim 10:9 repeats the Talmud when he states: “A gentile who studies Torah is liable to the death penalty. They should be involved in the study of their Seven Mitzvot only.”[ii] Here we see the Rambam has made the argument even stronger against non-Jews studying any Torah other than the Noachide Laws. It is from here that many draw their conclusion that non-Jews are only allowed to learn a very little bit of Torah, mainly that which deals with their Noachide Laws. However, there are other Rabbis who have a much more lenient position, some even going so far to say that as long as one is open minded about converting a Rabbi may teach them anything. An even fewer number do not believe a Noachide must claim to be “open minded” about conversion for them to learn Torah.

It was here that my confusion over this issue deepened. How could so many learned Rabbis have such a variance of opinion on this issue? I also began to wonder if there were some who were truly concerned with teaching non-Jews inappropriate material or if their study of this issue was far more limited. This occurred to me because to this point I had only been shown these portions that were argued from. What, I wondered was going on? It seemed very clear. Non-Jews could only study the Noachide Laws.

An Issue-less Issue

It was because of this controversy that I began to study this portion of the Talmud. I reasoned that this is directly relevant to the Noachide laws and therefore must be applicable for study. What I have found through my studies is even more perplexing. If my understanding of the text is correct then the entire controversy seems to be without merit.

In Sanhedrin 59a the question of what non-Jews can study was not as much a question as a concern. According to the commentary in the Schottenstein Talmud:

“Meiri explains that R’ Yochanan’s prohibition refers to an idolater who learns the precepts of the Torah and the Talmud in order to mislead Israelites. That is, he wishes to use his knowledge of Israelite law to trick them into thinking that he is an Israelite and then influence them. A person is therefore fit to be punished for studying the Torah for such a purpose. However, if a Noahite studies the seven commandments that apply to him, he should be honored like a Kohen Gadol even if his investigations lead him to study most of the precepts of the Torah. Since his main purpose in studying is knowledge of the Noahide laws, there is no concern that he will influence Israelites (see also Chamra VeChayei).”

It would seem that Rabbi Yochanan was concerned with wolves in sheep’s clothing. Much like a Messianic Christian today will learn certain laws of the Jewish people and sometimes even dress like an Orthodox Jew just so they can trick and convince people to become Christians. However, if we are dealing with an individual who is interested in studying Torah for the sake of observing the Seven Noachide Laws then we should not fear the misuse of this knowledge. We must conclude that an idolater who is studying Torah for the sake of learning the Noachide laws and how to perform them ought to be able to study wherever his studies may lead.

There is an even more important point to be made here. The Talmud, in its discussion of this subject, is talking about an idolater “Oved Kochavim” (lit. star worshipper). The verse does not refer to an observant Noachide at all. The distinction is clear.

Clarity through Distinction

The distinction is further clarified in the works of the Rambam whose work we quoted above. In Hilchot Melachim 10:9 the Rambam states “A gentile who studies Torah is liable to the death penalty. They should be involved in the study of their Seven Mitzvot only.” While in the very next verse 10:10 he says, “We should not prevent a gentile who desires to perform one of the Torah’s Mitzvot in order to receive a reward, from doing so. [provided] he performs it as required.” These two verses seem to be in contradiction to one another. One restricts a gentile to his Seven Mitzvot while the other states that a gentile may perform “…one of the Torah’s Mitzvot in order to receive a reward…” How do we reconcile these two verses that seem in contradistinction towards one another? Very simply we notice that in 10:9 the Rambam’s remark is directed towards an Oved Kochavim—an idolater. While, in 10:10 he is referring to a Ben Noach. Both words are translated as gentile, but there is a significant difference between the two. If more is needed to determine if the Rambam distinguishes between Noachides and idolaters we can look in other places in his Mishnah Torah such as: Hilkhoth Ma'akhaloth Assuroth (Forbidden Foods), 11:5 (8 in Vilna versions). Other sources are Hilkhoth Ma’akhaloth Assuroth 11:2 (4), Hilkhoth Shabboth 29:25, and Hilkhoth Berakhoth 9:9 (7). It is here that the Rambam takes special pains to point out that unless he clarifies the term “goy”[iii] it is used to refer to an idolater זרה עבודה עובד זה הרי סתם גוי שנאמר מקום וכל “And every place that says “goy” plain, behold, this is a servant of Idolatry.[iv]

Idolater vs. Noachide

It seems clear that just as the Rambam was careful to make a distinction between an idolater and observant Noachides, so too must the Talmud, for the Rambam does not speak in the Mishnah Torah with his own voice but with the voice of the Teachers and Sages before him--especially those masters of the Talmud. If it is as we have said then we should be careful not to place Noachides in the same category with idolaters, this is especially the case concerning Torah study.

The Talmud, in Sanhedrin 59a, discusses the possible restrictions for idolaters, but not for Noachides. Restriction in regards to Torah study seems to only apply to idolaters, but Noachides are not mentioned anywhere in regards to this. I do not say this to suggest that we ought to begin to instruct Noachides in the same manner as Jews as if they were Jews. Instead, I say this because Noachides are not receiving learning because many Rabbis that Noachides have approached about learning retreat into the sections that I have mentioned above. Noachides ought to be partners with the Jewish people in realizing the Divine plan for humanity—making this world a world ruled by Torah. Instead, many Noachides feel like beggars asking for spare change.

A Practical Answer

There is also the practical side of this issue to consider. One of the Seven Noachide Laws is to establish courts of Justice. There are some who say that this is accomplished by our existing court system. However, according to Hilchot Melachim 9:14 the Rambam states: “How must [the gentiles] fulfill the command to establish laws and courts? They are obligated to set up judges and magistrates in every major city to render judgment concerning these Six Mitzvot and to admonish the people [regarding their observance.”[v] There is not a law court in the world that seeks to admonish its citizens to keep the other Noachide Laws, although, they may keep some of these laws on purpose or by accident. For example, the Food and Drug Administration requires humane slaughtering of animals and would seem to slaughter the animals in a way that is fitting under Noachide Law. However, as the Rambam points out (Hilchot Melachim 8:11) a gentile is considered wise not pious if they keep any of the Noachide Laws for a reason other than because it was relayed to Moshe at Sinai.

In Hilchot Melachim 10:11 the Rambam remarks, “The Jewish court is obligated to appoint judges for these resident aliens to judge them according to these statutes so that the world will not become decadent. If the court sees fit to appoint the judges from them, they may. If it sees fit to appoint them from among the Jews, they may.” The Radbaz comments that the Jewish court is to appoint judges for the Resident Aliens if they do not do so for themselves. Rambam gives a choice, either these judges can come from among the Jews or the resident alien. It seems that which is chosen is determined by whether or not there are capable judges among the resident aliens. Capable here means knowing and understanding Noachide Law and its application. How can there exist capable judges when Noachides are not fully trained in both Noachide law generally but also the methodologies for determining Halachah.

Let us keep in mind that Hilchot Melachim is dealing with a time when the Jewish people come into Israel and once again have control over the Holy Land and can enforce the Noachide Laws among the non-Jewish inhabitants of the Land. If having capable non-Jewish judges is important in an era when absolute Jewish control is established in the Land of Israel, then all the more so, it is important to have capable non-Jewish judges both in and outside of the Land of Israel now. Such capable judges can only exist after proper training in how to properly determine Halachah and exhaustive study in all relevant material just as it is required of Jewish judges.[vi]

For the Rabbis I would suggest, in the spirit of Yitro, that it is not good for the Rabbis to take on so much with Noachide laws. I know that you are regularly overwhelmed by Noachides asking questions on the tiniest issues. Your energies could be better served either dealing with the needs of the Jewish people or with the larger more important concerns that still confront Noachides.

Another issue that very few, Rabbi or otherwise, consider is how puzzling the prohibition against studying the Oral law is. The Noachide Laws are only known because of the Oral Torah. It is only found in the Talmud. Nowhere in the Tanach does it say anything specifically about the Noachide laws. That is not to say that the Noachide Laws cannot be found in the Tanach; they can be found there but only once you know what to look. We recognize the Noachide Laws in the Tanach because the Oral tradition—the Talmud—identify the Noachide Laws!

It is therefore puzzling that the primary source for the Noachide Laws (the Oral Torah) is the source most often denied to Noachides! The strangeness of this situation cannot be stressed enough. We are to keep something that we cannot know. Clearly Rabbis will not deny a Noachide access to explicit information (although some Rabbis do deny such access) on the Noachide Laws found in the Talmud. The Torah is a tapestry of wisdom and teaching. By denying one part you deny all of it. One aspect of Torah can often only be understood by another aspect of Torah. Only by accessing materials that learning makes necessary is one able to fully grasp Torah. The definitions of theft, murder, idolatry and so forth are part of the tapestry of Oral exposition; they are part of the fabric of Oral Torah. To deny, out of hand, access to that learning is to deny Noachides the ability to fully observe the Noachide laws as they were meant to be observed.[vii]

Conclusion

It has been demonstrated solidly through relevant sources that there is not any real restriction on the Torah that Noachides can study. The restriction on non-Jewish Torah learning refers only to Idolaters and Noachides are not Idolaters. It is further proven that it is unnecessary for this issue to continue as an obstacle for Noachides when it comes to pursuing the true service of Hashem. The study of Oral law is not barred by ignorance, by way, of language. Today most relevant sources of Oral tradition have been translated into English and may be purchased by anyone. To forbid access to something easily accessible is a waste of time. Our energies ought to be focused in proper instruction of relevant sources.

Noachides seek the study of Torah not because of some hidden agenda but because we ache to serve Hashem; and to be true partners with the Jewish people in realizing the purpose of Humanity since God first breathed life into man.

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