The purpose of this article is to clarify some points regarding Torah study for Bnei Noaj.
Torah Study
The Talmud (Sanhedrin 59a) states: “A Gentile who studies Torah is liable to the [heavenly] death penalty.” This applies only to delving deeply into the teachings of the Oral Torah. These videos explain in detail what subjects a Gentile may and may not study.
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In any case, when death is mentioned in this context, it refers solely to a spiritual and heavenly matter. No rabbinical court, at any time in human history, has ever punished a Gentile who has studied Torah. This is not because it lacks the power to execute, but because clearly (according to all opinions) the death mentioned in this Talmudic phrase is only heavenly.
This doesn't lessen the seriousness of the matter, but at least it puts into perspective the responsibility of each individual in their own teaching and learning. In other words, if a Jew teaches Torah publicly (for example, through a video), it's not their responsibility to ensure that a non-Jew studies their teachings or not. If anything, it's the responsibility of each student to dedicate themselves to what is right for them.
Moreover, nowadays, with social media, accessing knowledge is much easier than before, and many books are now translated into numerous languages. It is everyone's responsibility to be mindful of what they consume.
Study of Kabbalah
The word Kabbalah means “reception” or “tradition.” In the context we are studying, that is, Jewish mysticism, Kabbalah refers precisely to Jewish mysticism, that is, the wisdom that deals with the description of the structure with which God creates the universe, the different levels and stages involved.
The study of Kabbalah requires different conditions within the Jewish community. Anyone can read a book, in Hebrew or Aramaic, and anyone could even understand it (provided they have some prior knowledge, since it is necessary to understand the language and the references it makes), but not everyone is at the level to experience the matters discussed in Kabbalah.
What does it mean to "experience" something? It refers to feeling the energy flow corresponding to a specific level. These levels, which Jewish mysticism speaks of, are accessed through meditations and contemplations on different concepts mentioned in the texts. But even if one knew that a particular meditation represents a certain flow or energy, that doesn't mean that meditating on that matter actually results in feeling that flow. This is because the study and "experience" of Kabbalah must be accompanied by a very particular way of life, where the person detaches themselves from material matters, observes the precepts of the Torah with utmost care, and behaves according to the teachings of Kabbalah itself. For example, they may grow a beard, be extremely strict with their diet, clothing, what they see, what they listen to, and so on.
This leads us to the conclusion that being Jewish does not mean one should or can study Kabbalah. And, of course, watching videos about Kabbalah and "practicing" the meditations on the Hebrew letters suggested in those videos does not mean one is truly connecting with God or feeling a flow of divine energy.
Now, a further step in the development of these ideas is that we find in the writings of the Arizal that “today it is a mitzvah to make this wisdom known.” That is, as we approach the Final Redemption with the coming of the Messiah soon in our days, the broad and open revelation of the wisdom of Kabbalah is part of this coming. But this does not negate the conditions that mystics like Rabbi Moshe Cordovero and Rabbi Chaim Vital themselves outline for accessing this knowledge. One thing does not negate the other: the wisdom in question is extremely profound and requires a high level of spiritual development for its study and observance.
If these conditions are not met, then the person who “studies” and “meditates” (in quotes!) is not actually achieving anything or connecting with anything other than themselves. In fact, most people who “practice” Kabbalah today (through videos or texts, etc.) do so only to obtain personal benefits, such as harmony, spiritual balance, wealth, joy, etc., while the true essence of all Torah wisdom is nothing more than learning to set oneself aside so that God's Will for having a dwelling in this world may be fulfilled...
And what about what is written in the name of the Arizal regarding the revelation of this wisdom? Today, that refers to the teachings of the Baal Shem Tov and Hasidism in general. These teachings, based on the wisdom of Kabbalah, place humanity before its Creator and provide tools to be aware of that Creator's presence, so as to feel connected to Him and experience enthusiasm and joy in serving God.
In other words, today we access the knowledge of Kabbalah through the study of Hasidism. But that doesn't mean Kabbalah and Hasidism are the same. Kabbalah is the study of a map, a structure, without practical application. Hasidism is the use of that map and structure with the aim of observing the precepts of the Torah with enthusiasm and joy.
What is the place of the Bnei Noaj?
The Talmud (Chagigah 13a) states: “Rabbi Ami said: The secrets of the Torah are not given to idolaters.” Some explain this statement by saying that one cannot. teach Kabbalah to the Gentiles, but they could study it for themselves. Others say it refers to idolaters, meaning a non-idolatrous Gentile could be taught it, and still others say the word "idolaters" was changed by censorship and should say "Gentiles," so the phrase means "Jewish mysticism should not be taught to Gentiles.".
The legal (halakhic) conclusion is that Gentiles should not study Kabbalah, nor should a Jew teach it to them (Sefer Sheva Mitzvot Hashem, Yesode Emuna, 5:5). But this, in my humble opinion, does not encompass Hasidism. While there are aspects of Hasidism that are unrelated to Gentiles, there are others that, despite being based on Kabbalistic ideas, can be taught by a Jew to Gentiles and studied by Gentiles on their own.
Rabbi Shmuel Eliahu
There is an article circulating on the Internet in different versions where Rabbi Shmuel Eliahu, Rabbi of Tzfat, is quoted as saying the following:
“I think that the fact that non-Jews are studying the Zohar, as we see happening today with non-Jewish musicians and artists studying Kabbalah, is a positive phenomenon, as long as it is done properly.” The Rabbi explained that this should not be merely a matter of curiosity, but a genuine search for the “Torah of life.”
The article does not cite sources or give specifications on what it means to "do it the right way".
Zohar 2, 114b
Some claim that a source in the Zohar states that non-Jews should study Kabbalah; however, this source is misinterpreted. Here is the source with its explanation:
Source cited: “Kabbalah is compared to the water of an inexhaustible spring; it is intended for all the peoples of the world."
However, the original text does not say that. Here is the text in question:
וְאוֹרַיְיתָא דָּא, אִתְּמַר עָלָהּ, (במדבר כא) וּמִשָּׁם בְּאֵרָה הִיא הַבְּאֵר וְגוֹ'. הַבְּאֵר הִיא מַלְיָא, וְלָא נָפְקִין מֵימוֹי לְבַר. וְאִיהוּ בְּאֵר מַיָּא דְּאוֹרַיְיתָא, דְּאַפִּיק כָּל מַיִין, וְכָל מַיִין דְּעָלְמָא עָאלִין בֵּיהּ, וְלָא נָפְקִין מֵימוֹי לְבַר.
וְאִיהוּ בְּאֵר דְּאֲפִילּוּ כָּל בְּנֵי עָלְמָא שָׁאֲבִין מִנֵּיהּ מַיָּא, וַאֲפִילּוּ כָּל עֲנָנֵי עָלְמָא, לָא חֲסֵרִין מִנֵּיהּ, אֲפִילּוּ כְּחוּט הַשַּׂעֲרָה. בְּגִין דִּבְאֵר דָּא, לֵית לֵיהּ סוֹף, יַתִּיר עָמוֹק הוּא מִדְּאוֹרַיְיתָא, דְּאִתְּמַר בָּהּ (איוב יא) וּרְחָבָה מִנִּי יָם.
This Torah, concerning which it was said, “And from there to Beer is the well (Beer means the name of a place and the word well).” The well is full, and its waters do not flow out. And that well is the waters of the Torah, from which all waters flow, and all the waters of the world enter it, and its waters do not flow out. It is the well from which even all the people of the world drink, and even all the clouds of the world do not remain from it, not even as wide as a hair. For that well has no end, deeper than the Torah concerning which it is written, “And wider than the sea.”.
There is no single explanation for this. The Matok miDvash commentary says that the well is Malchut, “the men of the world” are the Jewish sages, “the clouds” are the prophets… In other words, the Zohar is not saying that Gentiles should study Kabbalah.