בס”ד
A THOUGHT ABOUT PARSHAT KI TAVO 5784
PERSPECTIVES AND PRACTICES
Introduction
Moses and the elders of Israel instructed the people that once they crossed the Jordan into the promised land of Canaan, they should set up large stones and coat them with plaster, Deuteronomy 27:8 states:
| 8 And thou shalt write upon the stones all the words of this law very plainly.’ | ח וְכָתַבְתָּ עַל-הָאֲבָנִים, אֶת-כָּל-דִּבְרֵי הַתּוֹרָה הַזֹּאת–בַּאֵר הֵיטֵב. |
According to Sotah 32 all the words of the Torah were to be written on these stones. Rashi explains that the term “באר היטב” (b’ar heitev), which means ‘clearly,’ indicates that it should be written in 70 languages. This is derived from Shabbat 88b which, in its commentary, refers to the 70 languages G-d used when He gave the Torah on Mount Sinai, as mentioned in Psalm 68:12 :
| 12 The L-rd giveth the word; the women that proclaim the tidings are a great host. | יב אֲדֹנָי יִתֶּן-אֹמֶר; הַמְבַשְּׂרוֹת, צָבָא רָב. |
Rabbi Yoḥanan, paraphrasing, explains that each utterance from G-d was conveyed in seventy languages, indicating a great multitude.
The reason it was to be written in 70 languages is that 70 nations descended from Noah. Genesis chapter 10 counts 70 descendants of Noah. This shows that the Torah, given to the Jews, is also to be read by non-Jews. After all, it was G-d Himself who spoke the Torah in 70 languages and commanded it to be written down. This theme of 70 nations appears elsewhere in Jewish tradition as well. For example, the Babylonian Talmud in Sukkah 55b describes the offering of 70 bulls during the festival of Sukkot, corresponding to the 70 nations of the world. Such instances underscore the significance of the number 70 as representing the totality of the world, symbolizing the universal scope of divine instruction and the inclusion of all nations.
Non-Jews are obligated to learn the Torah to understand what is forbidden and permitted for them according to the Seven Noahide Commandments. Non-Jews must understand these laws, and it is important and mandatory for a Noahide to read the Torah to grasp these regulations. The Rambam states in Laws of the Torah Scroll 10:8 that non-Jews are allowed to hold and read from a Torah scroll. Non-Jews may read the entire Tanach (the 24 books of the Hebrew Bible), but pilpul (in-depth study of the Torah) is only permitted in the parts of the Torah that relate to the Seven Noahide Laws. This means that a Noahide should not delve into the deeper reasons for commandments outside of these Seven Laws.
Permissible and Impermissible Areas of Study
Non-Jews may also study parts of the Oral Torah, such as Rashi’s commentaries, the Mishneh Torah (Rambam), and Nachmanides (Ramban), because these texts provide the plain meaning of the text. Non-Jews may also study the Shulchan Aruch by Rabbi Yosef Karo, the Kitzur Shulchan Aruch by Rabbi Shlomo Ganzfried, and the Tractates of the Mishnah itself by Rabbi Yehuda the Prince [without its subsequent explanations]. However, they may not study commentaries when these texts do not provide the plain meaning of the text. Kabbalah is forbidden unless it specifically pertains to matters relevant to Noahides and is studied under the guidance of an Orthodox rabbi.1
The Importance of Instruction and Guidance
While ignorance without intent does not lead to punishment, a non-Jew who inadvertently commits a sin without knowing it is forbidden is still considered to have sinned intentionally, unless learning about it was not possible. This underscores the importance of knowledge and education. Non-Jews must be well-versed in all the details of their Seven Commandments and be knowledgeable about these laws. For morally binding laws such as murder and theft, which are logically binding, ignorance is not an excuse. Knowledge and education are crucial for fulfilling these obligations.2
If non-Jews are allowed to read the Torah, it is important that there are people who can explain the written text. Throughout history, we have seen that without proper education, non-Jews can easily draw incorrect conclusions, with significant consequences.
Teaching Torah
The Lubavitcher Rebbe emphasized the importance of guiding non-Jews in observing the Seven Noahide Commandments, as detailed in the Mishneh Torah, Hilchos Melachim 8:10 by Maimonides, and also addressed by the Chasam Sofer in Choshen Mishpat #85.3
In addition to the Noahide Laws, the Rebbe advocated for including an understanding of the unity of Hashem and the fear of Him, as taught in Chassidut. This approach aligns with the Divine Code, which permits Jews to teach non-Jews about not only the Noahide Laws but also optional precepts, moral teachings, and classical mussar.standing of these precepts, beyond their practical details.
By Angelique Sijbolts
With Thanks to Rabbi Tuvia Serber for the input and feedback
Sources:
- For more information, see The Divine Code by Rabbi Moshe Weiner 4e edition, Part I, topic 1.5 p. 71-78 The Noahide Laws by Yeshiva Shoshanim topic Torah Study 1 ↩︎
- For more information, see The Divine Code by Rabbi Moshe Weiner 4e edition, Part I, topic 1.4 p. 65-70 ↩︎
- For more informatie, see To Perfect the World by Rabbi Yehoishophot Olilver ↩︎
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