Can Gentiles Wear Tefillin?

Joshua Perez

3/3/2025

In my article titled “What is Tefillin?”, I give an overview of the commandment of tefillin; explaining what it is, how it’s made, how to wear it, and what it represents for the Jewish people. One question I did not answer, however, is if gentiles are allowed to wear it. In this article, I will go over all of the Jewish law concerning this question and provide the simplest answer possible. 

So, can they?

The simple answer is yes. There is no Jewish law that specifically forbids gentiles from donning tefillin (provided they meet certain prerequisites). In legal terms, there are 3 classifications for gentiles. 

The first classification is a gerei tzedek (proselyte). This refers to a gentile person who has undergone full legal conversion to Judaism, making them a Jew in every manner of respect [1]. 

The second classification is a gerei toshav. In ancient times, this referred to a gentile who dwelled peacefully among the Jewish people and received legal protection by the nation. It is recorded that a gerei toshav was expected to make a public declaration before a Jewish court of law renouncing idolatry, after which, they were expected to keep all of the laws of Torah (save the prohibition of eating an animal that died of itself per Deut. 14:21) [2]. Unfortunately, this classification of gentiles isn’t applicable today as it is contingent on the observance of the jubilee year [3].

The third category of gentiles is those referred to as bnei noach. According to Judaism today, all gentiles who have not ritually converted to Judaism are of this category and are bound to the seven universal laws of Torah (the noahide laws) [4]. 

1. Blasphemy

2. Idolatry

3. Adultery

4. Murder

5. Robbery

6. Eating flesh from a living animal

7. Set up courts of justice 

It is said that any gentile man who upholds these seven laws will have part in the world to come, and is considered “pious among the nations” [5].

Now, this third category can be further divided by differentiating between a wicked man (who is still bound to the seven laws) and a pious gentile who wishes to take more Torah upon himself while maintaining his gentile status; something I will further elaborate on. 

In Jewish literature, there are two laws that some Rabbinic authorities believe bnei noach cannot do. In the Talmud, Resh Lakish and Rabina state that a bnei noach may not observe the Sabbath, and to do so is worthy of death:

“And Reish Lakish says: A gentile who observed Shabbat is liable to receive the death penalty, as it is stated: “And day and night shall not cease” (Genesis 8:23), which literally means: And day and night they shall not rest. This is interpreted homiletically to mean that the descendants of Noah may not take a day of rest. And the Master said (57a) that their prohibition is their death penalty, i.e., the punishment for any prohibition with regard to descendants of Noah is execution. Ravina says: If a descendant of Noah observes a day of rest on any day of the week, even one not set aside for religious worship, e.g., on a Monday, he is liable.” (b.Sanhedrin 58b:25)

Later on in the discourse, Rabbi Yohanan also says that a gentile who engages in Torah study is liable for the death penalty:

“And Rabbi Yoḥanan says: A gentile who engages in Torah study is liable to receive the death penalty; as it is stated: “Moses commanded us a law [torah], an inheritance of the congregation of Jacob” (Deuteronomy 33:4), indicating that it is an inheritance for us, and not for them.” (b.Sanhedrin 59a:2)

It is first important to note that this language of “death” is exaggerated and not meant to be taken literally. It is more so of a way to demonstrate the severity of their transgression in the opinion of these Rabbis. Furthermore, Rabbi Meir actually challenges the statement made by Rabbi Yohanan, saying that a gentile who studies Torah is likened unto a high priest:

“Rabbi Meir would say: From where is it derived that even a gentile who engages in Torah study is considered like a High Priest? It is derived from that which is stated: “You shall therefore keep My statutes and My ordinances, which if a man does he shall live by them” (Leviticus 18:5). The phrase: Which if priests, Levites, and Israelites do they shall live by them, is not stated, but rather: “A man,” which indicates mankind in general. You have therefore learned that even a gentile who engages in Torah study is considered like a High Priest.” (b.Sanhedrin 59a:4)

The Talmud itself is not Jewish law. While it certainly is one of the foundational texts that is used to create it, it itself is not. It can be likened more unto a record of case law, as well as rabbinic discourse on various legal issues. In this case, there is even disagreement on whether or not gentiles are forbidden from doing these two laws. There is a textual variant among Talmudic manuscripts, where “gentile” is not present, and “akkum” (idolater) is in its place. It has been suggested that this was in reference to Christians [6], and would therefore not be a sweeping prohibition of all gentiles from observing the Sabbath and studying Torah. 

Rambam in his work Mishneh Torah restates these two prohibitions on gentiles that were laid out in the Talmud:

“A gentile who studies the Torah is obligated to die. They should only be involved in the study of their seven mitzvot. Similarly, a gentile who rests, even on a weekday, observing that day as a Sabbath, is obligated to die. Needless to say, he is obligated for that punishment if he creates a festival for himself. The general principle governing these matters is: They are not to be allowed to originate a new religion or create mitzvot for themselves based on their own decisions. They may either become righteous converts and accept all the mitzvot or retain their statutes without adding or detracting from them. If a gentile studies the Torah, makes a Sabbath, or creates a religious practice, a Jewish court should beat him, punish him, and inform him that he is obligated to die. However, he is not to be executed.” (Mishneh Torah, Laws of Kings and Wars, 10:9)

Here Rambam himself explains how the death penalty language is symbolic, but nevertheless agrees with Rabbi Yohanan and Resh Lakish that gentiles should not do these things. However, immediately after this he states:

“We should not prevent a Noachide who desires to perform one of the Torah's mitzvot in order to receive reward from doing so, provided he performs it as required. If he brings an animal to be sacrificed as a burnt offering, we should receive it. If a Noachide who observes the seven mitzvot gives charity, we should accept it from him. It appears to me that it should be given to the Jewish poor for the Noachide may derive his sustenance from the Jews and they are commanded to support him if necessary. In contrast, if an idolater gives charity, we should accept it from him and give it to the gentile poor.” (Mishneh Torah, Laws of Kings and Wars, 10:10)

This statement by Rambam strongly implies that he is making a distinction between an idolatrous gentile (who cannot observe Shabbat or study Torah), and a Noachide, who is permitted to perform any of the laws of Torah so long as he does do properly (including Shabbat and studying Torah). The Chatam Sofer does an excellent job of explaining this:

“See Rambam, Laws of Kings, chapter 10, halachah 9 and 10, where it appears that he distinguishes between an idol worshipper and a Ben Noach, who is one who has accepted upon himself not to be an idolater; and for such a person it is permitted to cease [from work on the Sabbath] and to fulfill any commandment that he desires; and from such a person they accept sacrificial offerings, teach him Torah, and accept charity from him” (Chatam Sofer, commentary on Chullin 18a)

With historical context, we know that by and large Christianity adopted many of the customs of Judaism, yet created their own religion out of it. They began to treat Sunday as a type of “sabbath-rest”. They began to teach Torah, but did so without the proper understanding (oftentimes with an antinomian perspective). This is exactly what the Rabbis had issue with, and this is the particular scenario where a gentile would be forbidden from doing those two things. The issue is creating your own religion out of Torah, and twisting the commandments to suit yourself. On the contrary, if you voluntarily choose to keep Torah according to standard of Orthodoxy, you are free to do so (and receive reward for doing it). 

Many modern rabbinic authorities discourage gentiles from keeping specific laws of Torah (namely those said to be a sign between God and Israel, such as tefillin, mezuzah, shabbat, festivals, studying Torah, etc). However, these opinions are not an outright prohibition of gentiles from choosing to do so. In fact, some rabbinic authorities (albeit a minority) say the seven noahide laws are merely the beginning for a gentile who wishes to seek Hashem [7]. To quote Rabbi Michael Shelomo Bar-Ron:

“For such people it is important to point out that the seven laws are a beginning-not an end. With only a few exceptions a Noahide may practice any of the Torah obligations of a  Jew and receive a Heavenly reward. Therefore, those whose soul thirsts for more closeness to Hashem and to fulfill more of his Torah commandments, there is tremendous room for growth beyond the seven” (Guide for the Noahide: A complete Manual for Living by the Noahide Laws (Springdale, ARL Lightcatcher Books, 2010), 4-5)

Further support regarding tefillin

As displayed, it is not stated anywhere in Jewish law that gentiles are forbidden from wearing tefillin. In fact, we see quite the opposite. A Midrash on Psalm 21 states that when Messiah comes, he will teach the gentile nations several laws of Torah, one of them being the donning of tefillin:

"And it shall come to pass on that day, that the root of Jesse, that stands as a banner for the peoples, to him shall the nations seek." Rabbi Chanina said that the Messiah will only come to give the non-Jewish nations the six commandments, such as the sukkah, lulav, and tefillin. But Israel has learned the Torah from the Holy One, blessed be He, as it says (Jeremiah 31:33), "And all your children shall be taught of the Lord." And why is it said (Isaiah 11:10), "And to him shall the nations seek?" (Midrash Tehillim 21:1)

Furthermore, Rabban Gamliel’s gentile slave, Tavi, is also recorded to have worn tefillin [8]. All of this builds the case that gentiles are indeed allowed to wear tefillin, so long as they do so properly, understand the sacredness of the commandment, and do so with the utmost respect of the Jewish people. 

Should gentiles wear tefillin?

Now that we have discussed whether or not gentiles can wear tefillin, we must now ask, should they? In our view, gentiles should if they meet the following requirements:

1. They are not new to Torah observance, and have already been accustomed to this lifestyle (tefillin is a significant commandment, and shouldn’t be one of the first things taken up when turning to Torah)

2. They are rabbinic/orthodox in their practice of Torah (we agree with the Rabbis who see no issue with gentiles practicing Torah, so long as they do so properly. “Properly”, in this case, would be according to the standard of Orthodox Judaism).

3. They perform the commandment with the understanding of how significant tefillin is to the Jewish people’s relationship with Hashem, and that they are blessed for having the opportunity to uphold this mitzvah (As Paul stated in Romans 11:18-21, the Jewish people support the gentiles, and not the other way around. Doing this commandment should be done with the utmost respect). 

If these prerequisites are fulfilled, then in our view, it is acceptable and in many cases encouraged for gentiles to take on this mitzvah. The gentiles of the early church assimilated into the Jewish culture, and were nearly indistinguishable from the Pharisaic Jews of the time [9]. They were only really gentiles in name. In every other way, they lived like a Jew, and continued to grow in their observance of Torah until they could bear the full yoke of the Lord [10].

“...if you are able to bear the whole yoke of the Lord, you will be perfect; but if you are not able to do this, do what you can." (Didache 6:1)

Being a Jew means nothing, and being a gentile means nothing; what matters is the keeping of God's commandments [11].

[1] b.Bava Kamma 133b

[2] b.Avodah Zarah 64b

[3] Mishneh Torah, Issurei Bi’ah 14:8

[4] b.Sanhedrin 56aff.; t.Avodah Zarah 8:4ff

[5] Mishneh Torah, Melachim 8:11

[6] Friedman, “Gentile,” 7:486

[7] Shoneh Halachot, siman 304

[8] Mekhilta DeRabbi Yishmael, Tractate Pischa 17:32

[9] Sim, David C. & MacLaren, James S. (2013). "Gentiles, God-fearers and proselytes (Chapter 1): God-Fearers (Section 3)"; God-Fearers: Gentiles and the God of Israel, Toby Janicki. (Chapter 2: One Law for All)

[10] Acts 15:20-21, 21:19-26

[11] 1 Corinthians 7:19