Q: Please send the article you write on the fact non Jews are indeed permitted to.learn sometimes they must

Scripture frames the Torah as a universal mandate, not a tribal possession. Isaiah 56 declares: “My house shall be called a house of prayer for all peoples.” The prophet does not qualify the invitation; the text is unambiguous that the covenant is open to “the foreigner who has joined himself to HaShem.” The 2020 article “Torah unto all Nations – A Response to the Message of Isaiah 56” (https://www.kolhator.com/torah-unto-all-nations-a-response-to-the-message-of-isaiah-56/) examines this, drawing the conclusion that “we have been charged with outreach to the Family of Humankind.” The same piece extends the picture: “while it is clear that HaShem does not withhold reward from Gentiles who perform His Commandments” (Jerusalem Talmud Peah 1:1), the mandate is not merely permissive but directive—Judah is called to instruct, not to exclude.

The 2020 study “Torah just for Jews – or for the entire World?” (https://www.kolhator.com/torah-just-for-jews-or-for-the-entire-world/) sharpens the chronology. The article observes that “there has of late been a strange Phenomenon in the World of millions of non-Jews turning to Torah observation and Jewish religious customs.” This phenomenon is read as the prophetic precursor to the End Time scenario in which “the Torah is meant for ALL humanity.” The piece further specifies that Judah is the “Divinely Mandated Lawgiver (Mechoqeck)” until HaShem Himself assumes universal rule. The implication is structural: the Torah is not a private inheritance but a public trust, and the current awakening among non-Jews is framed as the instrument through which the “Blessing of Abraham” is extended to all nations.

The 2019 guidelines “Guidelines to NT Messianic Jews and Ten Tribers regarding their avowed Messiah” (https://www.kolhator.com/guidelines-to-nt-messianic-jews-and-ten-tribers-regarding-their-avowed-messiah/) anchor the discussion in covenantal architecture. The article states: “the Divine Promises of the ultimate establishment of the Universal Kingdom of HaShem in Jerusalem on a new earth were made to Avraham and his descendants.” The descendants are defined as “innumerable in quantity and include Nations and Kings—referred to in some of these Scriptures as ‘Goyim.’” The condition of Torah observance is reiterated as the pillar of the covenant, but the beneficiaries are explicitly universal. The piece further notes that “on the new earth ‘all flesh shall come to worship before HaShem on Shabbat and New Moon’ (Isa. 66:23, Isa. 56).” The future tense does not imply exclusion; it implies inclusion through return.

The 2022 article “Where do Gentiles and Jews fit into the Redemption Plan of God?” (https://www.kolhator.com/where-do-gentiles-and-jews-fit-into-the-redemption-plan-of-god/) addresses the practical tension. The piece acknowledges that “a fractional part of Christianity tries to prove that it is part of Judaism,” but distinguishes this from the broader phenomenon of non-Jews turning to Torah. The article frames the awakening as the fulfillment of the Talmudic category “The Lost Child of Judah,” and argues that “an honorable parent never rejects his/her child—neither does HaShem.” The implication is pastoral: the mandate to instruct is not contingent on conversion but on covenantal participation.

The 2023 piece “Which Way forward for non-Jewish Torah Restorers?” (https://www.kolhator.com/which-way-forward-for-non-jewish-torah-restorers/) extends the practical picture. The article describes an ongoing phenomenon of “huge membership of non-Jewish Torah Restorers from across the World,” and positions this as the “Main Theme of Biblical Prophecy for the End Times.” The Site’s collective reading is that the Torah is not a boundary but a bridge. The articles converge on the structural claim: the Torah is universal, the mandate to instruct is incumbent upon Judah, and the current awakening among non-Jews is the prophetic instrument through which the Kingdom is established.

Where the articles converge: the Torah is not a private inheritance but a public trust; the mandate to instruct is not optional but directive; the awakening among non-Jews is not peripheral but central to the redemption plan. The prophetic urgency is clear: the Kingdom cannot be established without the participation of all nations. The joining is not symbolic but structural—without the nations, the Kingdom is incomplete.