Ask The Rabbi

At our tefillin stand, a non-Jew wants to put on tefillin, to show solidarity with the Jewish people. Is there room for allowance on a one-time occasion so as not to make anyone feel uncomfortable?

One should encourage non-Jews to perform their seven Noahide mitzvohs. A non-Jew may not keep Shabbos or study Torah[1] (the parts that are designated only for the Jewish people).[2] 

The Rambam writes that we do not prevent a Noahide who desires to perform one of the Torah's mitzvos to receive reward, provided that they perform the mitzvah as required.[3] The Radbaz qualifies this Rambam that only when the Noahide wants to perform the mitzvah, not because they are obligated, which indeed they are not, but rather because they want to receive reward as one who is not commanded to do so but still does the mitzvah.[4] The Radbaz also writes, "Nonetheless, mitzvohs that require kedusha and tahara, for example, tefillin, sefer Torah, and mezuzos, I would be stringent not to allow them."

In the compilation of laws for Noahides, called Sheva Mitzvot HaShem (R. Moshe Weiner) writes the following: " The general rule is that any Jewish commandment between man and his fellow man, or between man and G-d, which has a reason and a logical benefit for a person or society, is permitted for Gentiles to perform. But this does not apply to any commandment that does not have a logical, natural benefit, but is rather a sign for the Jews, such as tzitzit, mezuzah scrolls, or tefillin, or is a G-dly statute for the Jews without a reason or benefit understood to a person. A Gentile should be prevented from performing such commandments, and should be taught that it is improper for him to observe them."[5]

 Returning to the question, one should not put tefillin on a non-Jew, but they should also not make them feel bad. It is therefore advisable to have cards on the seven Noahide laws and give the non-Jew something meaningful that they can practice and fulfill their divine mission in this world.[6] 

[1] Rambam Hilchos Melachim U'milchamos 10:9.

[2] Many poskim allow gentiles to study Tanach on a simple, straightforward level.

Shavet Hakehasi (5:244) holds non-Jews may study the written Torah on a simple level. See also Shita Mekubetzes to Kesubos 28a). So rules the Maor V'Shemesh (Parshas Chukas " one may teach the written Torah to non-Jews as Moshe wrote the Torah clear in 70 languages, however, the oral Torah, which contains the reasons of the Torah and the mitzvohs one may not teach a non-Jew, as it says ' … and your laws they should not know'".

The Mahari Asad in his work Yehuda Ya'aleh (1:4) hold that a non-Jew is allowed to study the written Torah, such as Tanach, but they may not study Torah Sh'bal peh (oral Torah), "…however, the  written Torah (the Tananch) certainly was given over for everyone, as we find in the Midrash and Gemarah that Hashem  revealed the Torah  to every nation and language…in this there is no prohibition to teach Torah to a non-Jew…"

The Netziv in his Mashiv Davar (1:77) also rules that there is no prohibition for a non-Jew to study the written Torah. "… In fact, Hashem commanded to have writen down the written Torah in seventy languages for the nations of the world…" Rather, only the oral Torah is forbidden for non-Jews to study.

[3] Rambam Hilchos Melachim U'milchamos 10:10.

[4] Radbaz commentary to Rambam Hilchos Melachim U'milchamos ibid.

[5] Sheva Mitvot HaShem vol. 1 1:7. 

[6] See also Nesivim B'sdei Hashlichus vol. 3 p. 107-108.