Sanhedrin 59A

והא דינין קום עשה הוא, וקא חשיב? קום עשה ושב אל תעשה נינהו.

The Talmud challenges: But the mitzva of establishing courts of judgment is a mitzva to stand up and take action, and nevertheless he counts it among the 7 mitzvot. The Talmud answers: This mitzva contains a requirement to stand up and take action, i.e., the obligation to establish courts and carry out justice, and it also contains a requirement to sit and refrain from action, i.e., the prohibition against doing injustice.

ואמר רבי יוחנן: גוי שעוסק בתורה חייב מיתה, שנאמר: ״תורה צוה לנו משה מורשה״, לנו מורשה ולא להם.

And R' Yoḥanan says: A non-Jew 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.

וליחשבה גבי שבע מצות? מאן דאמר ״מורשה״⁠ – מיגזל קא גזיל לה. מאן דאמר ״מאורסה״⁠ – דינו כנערה המאורסה, דבסקילה.

The Talmud challenges: But if so, let the tanna count this prohibition among the 7 Noahide mitzvot. The Talmud explains: According to the one who says that the verse is referring to the Torah as an inheritance, this prohibition is included in the prohibition of robbery, as a non-Jew who studies Torah robs the Jewish people of it. According to the one who says that the verse is referring to the Torah as betrothed, as the spelling of the Hebrew word for betrothed [me’orasa], is similar to that of the word for inheritance [morasha], the punishment of a non-Jew who studies Torah is like that of one who has sex with a betrothed young woman, which is execution by stoning.

מיתיבי, היה רבי מאיר אומר: מניין שאפילו גוי ועוסק בתורה שהוא ככהן גדול? שנאמר: ״אשר יעשה אתם האדם וחי בהם״. ״כהנים לויים וישראלים״ לא נאמר, אלא ״האדם״. הא למדת שאפילו גוי ועוסק בתורה הרי הוא ככהן גדול.

The Talmud raises an objection to R' Yoḥanan’s statement from a baraita: R' Meir would say: From where is it derived that even a non-Jew who engages in Torah study is considered like a High Priest? It is derived from that which is stated: “You should therefore keep My statutes and My ordinances, which if a man does he should live by them” (Leviticus 18:5). The phrase: Which if priests, Levites, and Israelites do they should live by them, is not stated, but rather: “A man,” which indicates mankind in general. You have therefore learned that even a non-Jew who engages in Torah study is considered like a High Priest.