[Avodah] Rav Sternbuch's psak regarding kiruv of non-Jews

[Daniel Eidensohn]

I am confused as to which point you are trying to make. Are you arguing 
that since the Rambam permits discussing Torah with certain goyim that 
means that it is only a eitza tova to not teach them Torah? Rav Moshe in 
the teshuva I cited says it is prohibited to teach a goy Torah. The 
various views are nicely arranged by Rabbi Bleich.

_*R’ J. David Bleich (Contemporary Halachic Problems 2:16 p311-340): 
*The prohibition against teaching Torah to non-Jews is well _known to 
students of Jewish Iaw. Equally well known is the role of Abraham as the 
“father of the multitude of nations” entrusted with the sacred task of 
carrying the teaching of monotheism to idolatrous peoplc” A person 
unfamiliar with the extensive rabbinical literature devoted to his topic 
may perceive a certain tension, and perhaps even contradiction, between 
a recognized need to disseminate religious truths and an almost 
xenophobic reluctance to share the greatest repository of such truth-the 
Torah. Yet even a cursory examination of the relevant sources dispels 
the notion that while the community of Israel jealously guards its 
spiritual wealth. It refuses to share these riches with others. On the 
contrary, it is unique among western religions in its willingness to 
share its teachings without seeking to impose its observances…. . 
Nevertheless in some contexts it is permissible to teach Torah to 
non-Jews, in others it is even praiseworthy to do so. The matter is 
greatly complicated by numerous disagreements between halakhic 
authorities with regard to the precise parameters of this prohibition. 
Thus numerous scholars permit the study or teaching of the Written Law, 
others permit forthright responses to inquiries with regard to any facet 
of Torah study and/or instruction to correct erroneous views, while 
still others permit the teaching of Torah but not of its “secrets or 
reasons.” In the medieval period no less a personage than Rambam 
entirely excluded Christians from this prohibition, while in the last 
century R. Israel Salanter, the acclaimed founder of the Mussar 
movement, actually mounted a campaign for the incorporation of talmudic 
studies in the curricula of European schools and universities. With 
regard to some points there emerges a consensus; with regard to others, 
controversy remains. In order to understand properly how it may be that 
for some authorities and under conditions an act may constitute a 
violation of a divine command, while for other authorities or under 
other circumstances the deed may be meritorious, it is necessary to 
undertake a careful examination of the halakhic sources.



R' David Riceman wrote:
>
> Israelis sometime fail to distinguish between "X is halachically
> prohibited" and "I strongly advise against doing X".  If RMS means the
> latter he is persuasive; if he means the former how does he explain
> Tshuvos HaRambam, ed. Blau, #149?
>
>