No.
it is a cloth such as a sash or belt that is worn by non-muslims such as christiaqns and perhaps jews.
Absolutely!
It depends on how the term is meant. "Torah Jews" can mean more than one thing. If the definition is: Those who live the laws of the Torah (which is the way the phrase "Torah Jews" is usually used), then it is understandably common to reserve that description for observant Jews. It is indeed customary today to call observant Jews "Torah Jews"; so the answer to the question is Yes. The word "Orthodox" is seen by many Torah Jews to be an exonym, i.e. a term applied to them by non-Orthodox, whereas they prefer the term "Torah Jews". If the definition is: Who is Jewish according to the Torah, then Torah Jews would include non-observant Jews, because they don't cease being Jewish. All Jews, regardless of levels of observance are "Torah Jews" since their Jewishness is derived from the Torah's mandates.
No. (And in Judaism, of which the Talmud is a part, it is not canonized in the Jewish Bible. It is a separate, non-prophetic text.)
Greek became the only language besides Hebrew in which the Torah may be read (Talmud, Megillah 9a); and the Torah became accessible for the first time to non-Jews.
Jews are Jewish and non-Jews are a different religion.
Non-Jews saved the lives of Jews in the Holocaust because they felt it was the morally right thing to do, even with the dangers surrounding the hiding and helping of Jews.
By sharing the Gospel to non-jews (called gentiles)
qasim khan
they took them to sweden where they where will be safe
No, Gentiles are any non-Jews.
We don't eat non-kosher foods because the Torah forbids them. Many Jews and non-Jews try to rationalize the prohibitions (i.e. prohibition of pork to prevent trichinosis) but there is no stated reason for the regulations in either the Torah or Rabbinical literature. The Torah-commentaries do incidentally mention various benefits of observing the mitzvot (Torah-commands), but these are seen as ancillary results, not reasons. While there is some merit to keeping the mitzvot for personal interest (Talmud, Sanhedrin 105b), one's intention should be to do them because they are the will of God (ibid).