TEACHING TORAH TO A GENTILE PLANNING ON CONVERTING - Yevamos 47 - Daf Yomi

The Rambam (Issurei Bi’ah 14:2) writes that we inform the prospective convert the essentials of the faith, which is the unity of God and the prohibition of idolatry, and they go on at great length about these matters.

The Machaneh Chaim ((Y”D II, 45) asks: Why isn’t this forbidden on account of a gentile studying Torah? The Gemora in Sanhedrin (59a) states explicitly that a non-Jew who studies Torah is liable for death.

He answers by citing a Medrash Tanchuma in Parshas Vayelech: The numerical value of Torah is six hundred and eleven. The remaining two mitzvos which complete the six hundred and thirteen are the two mitzvos which were given by Hashem directly at Har Sinai. This is the explanation of the verse: The Torah that Moshe commanded us to observe. Moshe instructed us regarding six hundred and eleven mitzvos; the other two were from Hashem.

The prohibition against teaching an idolater Torah is only applicable to the six hundred and eleven mitzvos that Moshe taught us. The other two, I am Hashem your God and the Unity of God; one would be permitted to teach to them. This is where the Rambam derived his ruling from; we can go on with great length discussing the unity of God and the prohibition of idolatry.

The Maharsha (Shabbos 31a) writes that it is permitted to teach Torah to an idolater who wishes to convert. He proves this from the incident with Hillel and the convert.

Reb Akiva Eiger (41) disagrees and maintains that it is forbidden to teach Torah to an idolater even if he is planning on converting. Hillel taught the convert Torah only after he converted.

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Daf Yomi - Rosh Hashana 17 - Compassion before a Sin

The Gemora states that Hashem shows compassion before a person sins and afterwards, providing that the sinner repents.

The Rosh questions the necessity for Hashem's mercy before the person commits a transgression.

His first answer is that that Hashem's compassion is required even though He knows that the person will ultimately sin, nonetheless justice is not issued until the person actually transgresses.

The Rosh offers an alternative answer that this is referring specifically to the sin of idolatry where Hashem views a person's thoughts as if he committed an action as the Gemora in Kiddushin proves from a passuk. Hashem has mercy on the person and does not administer punishment until he actually worships other gods and then he will be punished for the thoughts as well.

Rav Meir Bergman comments that with the second answer of the Rosh, we can understand a difference between the language of the tefila of Moshe Rabbeinu by the sin of the golden calf and by the sin of the spies. Moshe prays for forgiveness on behalf of Klal Yisroel for their sin with the calf and he cries out "Hashem, Hashem!" When he prays by the sin of the spies, he calls out Hashem's name only once. It is by a sin of idolatry, such as the golden calf, that Hashem's compassion is required even before the sin is committed.

The Korban Nesanel asks on the Rosh from a Gemora in Chulin where it is evident that Hashem punishes for the thoughts of idolatry even if the person did not actually serve any idols.

Harav Elyashiv Shlita answers that the Rosh is discussing a case regarding a person who is intending in the very near future to commit idolatry. Hashem does not administer justice on such thoughts until after the transgression is not committed. The Gemora in Chulin is referring to a person who accepts another god in his mind. This is regarded as idolatry and the person can be punished even without performing an action.

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