Question: May one teach a shiur that will be attended by both Jews and non-Jews?
Short Answer: Many poskim permit teaching such a shiur.
Explanation:
I. The Prohibitions
The Gemara (Sanhedrin 59a) states that a goy is chayav misah biydei Shamayim if he learns Torah based on the pasuk of “Torah tzivah lanu.” There is a dispute in the Gemara whether this prohibition is because the goy is stealing the Torah or because it is like he is living improperly with a married woman, i.e., the Torah married to us. The Gemara clarifies that the statement that a knowledgeable (in Torah) goy is like a kohen gadol is not a contradiction. That Gemara is limited to a goy learning the Sheva Mitzvos B’nei Noach, which is of course permitted.
Note though that the Rambam (Hilchos M’lachim 10:9) holds that, practically, there is no chiyuv misah on such an aveirah, but the goy only receives malkos. The Kesef Mishneh (ibid) explains that the pasuk is only an asmachta. As an aside, see sefer Hilchesa MeiOraisa (cheilek 1, krach 3, Parshas V’Zos HaBrachah) who cites Acharonim who hold that a goy may even learn in-depth the halachos related to the seven mitzvos (see Article #7).
Additionally, the Gemara (Chagigah 13a) states that a Jew may not teach a goy Torah, as the pasuk in T’hilim states: “lo asah kein...” Tosafos (ibid) notes that the Jew anyway violates lifnei iveir. The Gemara thus is adding that even in situations where there is no lifnei iveir, such as if the goy will be taught Torah regardless by another goy, it is still forbidden because of “lo asah kein.”
II. Codified?
The Be’er Sheva (Kuntres Mayim Chayim, 14) notes that the Mishneh Torah and the Shulchan Aruch do not codify this second halachah forbidding a Jew from teaching a goy Torah. Why not? He suggests that perhaps it is not the halachah. He proves this from the Gemara in Bava Basra, which discusses a city preventing a new teacher from opening a yeshivah teaching Torah to the city’s goyim. This is problematic only from the perspective of Hasagas G’vul, but not from the fact that the teacher is teaching the goyim Torah.
The Be’er Sheva adds that even according to the Gemara in Chagigah, it is only forbidden to teach the goyim Torah if the teaching includes the reasons and intricacies of the Torah.
However, all other poskim (see Hilchesa MeiOraisa, ibid, who cites Sheivet HaLevi, Mishneh Halachos, and others) disagree with the Be’er Sheva and hold that this halachah is codified. In particular, Rav Moshe Feinstein (Igros Moshe, Yoreh Dei’ah 3:90) writes that the Mishneh Torah and the Shulchan Aruch do actually codify this halachah because they both hold that it is forbidden to teach Torah to an eved k’naani. Surely, a goy is no different.
Separately, there is a discussion what is forbidden to be taught to goyim: Torah SheBichsav, SheB’al Peh, or both. See Hilchesa MeiOraisa.
III. Together with Jews
But what about if the rebbi is teaching other Jews and a non-Jew is in the room? May the rebbi continue to teach? This question has been addressed by numerous contemporary poskim.
First, Rav Moshe Feinstein, zt”l (Igros Moshe, Yoreh Dei’ah 2:132) writes that it is permitted, similar to teaching an eved k’naani, which is permitted if you are really just teaching the Jews and he listens. He proves this from the gemaros of Tevi, the eved of Rabban Gamliel who listened in to the Torah conversations, and Rabban Gamliel did not send him out. Rav Moshe (Igros Moshe, Yoreh Dei’ah 3:90) continues along this theme and explains that a person is not obligated to refrain from doing a good act just because someone will actively do something that makes the act bad for him. Interestingly, Rav Moshe (Even HaEzer 4:27:3), in a different t’shuvah, permits a rebbi to teach both Jewish and non-Jewish children where the non-Jewish children (who are Reform) think they are Jewish.
The Hilchesa MeiOraisa notes that Rav Ovadia Yosef zt”l supported Rav Moshe by noting that we say “p’sik reisha d’lo nicha lei” by a d’Rabbanan. Thus, teaching is only d’Rabbanan; it is permitted. However, if it is d’Oraisa, we need to rely on the fact that p’sik reisha is permitted in the case of a mitzvah.
As an aside, the Mishnas Yosef (14:261) permits a goy to join the Seder because this is not teaching Torah; it is simply talking about Y’tzias Mitzrayim, which is important for all goyim to know, as well. See Mishnas Yosef (12:102).
Second, the Mishneh Halachos (5:172) rules leniently. He explains that the rebbi only intends to teach the Jews, but the goy happens to hear. This is not the rebbi’s intent, and thus this is not “teaching” Torah to goyim. This is especially true where there is no other way for the rebbi to teach his Jewish students. He adds another reason to be lenient. Since the goy can access many English books and materials to learn himself, the rebbi is not really facilitating his Torah study.
Third, the Chashukei Chemed (Avodah Zarah 44b) rules that a rebbi need not ask a goyish aide to a shiur participant to leave while the shiur is going on. He adds that you may even answer his question, but you should direct your answer to the Jews in the shiur.
On the other hand, Rav Yosef Shalom Elyashiv (Kovetz T’shuvos 3:142) holds that these above heteirim are insufficient. In the end of the day, regardless of your intention, you are imparting Torah knowledge to a goy, which is forbidden.
IV. For the Sake of a Jew
The Hilchesa MeiOraisa notes that even Rav Elyashiv permits teaching Torah to a goy if it is for the Jew’s sake, such as teaching a non-Jew certain relevant laws of Shabbos or kashrus if they are working in a Jewish home.
Rabbi Ephraim Glatt, Esq. is the Associate Rabbi at the Young Israel of Kew Gardens Hills, and he is a Partner at McGrail & Bensinger LLP, specializing in commercial litigation. Questions? Comments? Email This email address is being protected from spambots. You need JavaScript enabled to view it..