“And you shall do what is just and good in God’s eyes” (Devarim 6:18)
In every field that we engage in, there is a general obligation and mitzvah to act in a moral fashion. This commandment, classified by the Ramban in his commentary on the Torah as a general mitzvah and “a lofty matter” (Devarim 6:18), is an expression of the moral voice that emerges from the Written and Oral Torah, from the mitzvot explicit in the Ten Commandments to the famous words of Hillel the Elder: “that which is hated unto you, do not do to your friend – this is the entire Torah, the rest is commentary. Go and learn it.” (Shabbat 31a). Navigating the proper path is an especially difficult challenge when dealing with security issues, engaging in self-defense, and touching upon genuine matters of life and death and their practical ramifications in the realm of guarding life, requiring responsibility and extreme caution.
Our fundamental aspiration is to arrive at “the day that is entirely sabbatical” (Tamid 7:4), a world where peace and tranquility reside and the vision of the prophet is fulfilled: “and they shall beat their swords into plowshares” (Yeshayahu 2:4). However, until we reach this time, we live in a reality of danger and threats, requiring a strong and effective defense system, including within it self-defense through the carrying of a personal weapon. Halacha recognizes this need and bases it on the halacha of the murderous pursuer (din rodef) and the commandment “do not stand idly by your friend’s blood” (Vayikra 19:16).
Despite this, carrying a weapon involves tremendous responsibility and requires knowledge and understanding of the law and legal process, taking numerous safety measures, performing periodical training and maintaining tight monitoring over unnecessary hazards. The obligation to protect human life includes the need not only to defend against the attacker, but also to prevent all hazards emerging from carelessness.
Carrying a weapon in everyday life and in emergency states involves halachic domains in various fields: carrying a weapon on Shabbat, in synagogue, and during the blessing of the kohanim, the ability of a kohen to perform the blessing if he has killed a person, ensuring proficiency and professionalism, etc.
This short compilation is not designed to rule halacha on an individual level for each person and case, but to engage in the halachic and moral aspects of carrying a personal weapon for self-defense: the obligation to defend and save a life, the obligation of caution and responsibility, and unique halachot that a person carrying a weapon must be aware of, while integrating faithfulness to halacha with the recognition of the state of Israeli law and security.
This compilation does not deal with questions of public policy, including the screening process for a license or the appropriate extent of weapon distribution in the state. The booklet relates to the current situation, where carrying a weapon is permissible under certain conditions, and therefore one is obligated to clarify what are the halachic and moral responsibilities that are thrust upon him.
A special thanks goes out to the lawyer Perry Novotny for writing the introduction and for his professional insight, based on his expertise in the field of weaponry and security and his many years of experience as a combat soldier and active shooting instructor.
This compilation was written within the framework of the “Ethics Center” at Tzohar Rabbinical Organization, which engages with promotion of moral conduct in many domains, and it is fitting for it to address this sensitive topic of carrying a weapon as well. May it be God’s will that we understand how to use the force given to us responsibly, cautiously, and with reliance on halacha, until we merit to speedily see the day where we no longer need weapons and the prophecy of peace and truth is fulfilled.
Rabbi Yuval Cherlow
Head of the Tzohar Center for Jewish Ethics
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