19 Dec BRINGING A GUN INTO A SHUL

Laws about gun
control serve as
perpetual fuel for
political debates.
However, everyone
agrees that some
people should
carry guns in some
circumstances. Whether police officers
or soldiers, on duty or prepared for
duty, some people need to carry guns in
order to protect the public. In Messianic
times, weapons will be turned into
ploughshares (Isa. 2:4). Until then,
weapons serve a necessary purpose in
this unredeemed world.
Anyone who owns a gun needs gun
training and must understand proper
safety and usage in order to avoid
tragedy. These issues are crucial but
not our topic. Here I am interested
in exploring other aspects of gun
ownership.
I. A Weapon in Shul
Rav Meir (Maharam) of Rothenburg
(13th cen., Germany) is quoted as
saying that you may not bring a long
sword into a synagogue because it

contradicts the purpose of prayer–prayer
increases a person’s life (Berachos 8a,
54b) while a weapons shortens life

(Orechos Chaim, Hilchos Beis Ha-
Knesses 7; Kol Bo 17; Tashbetz 202).

Similar ideas can be found in a number
of rabbinic passages. The Gemara
(Sanhedrin 82a) says that you may not
enter a beis midrash, study hall, with
a weapon. The Mechilta (Ex. 20:22)
explains the prohibition against using
tools to fashion the stones of the altar
that the altar is intended to extended
people’s lives while iron shortens lives.
However, numerous rabbinic passages
mention a sword in a beis midrash. For
one day in history, Hilel and Shammai,
together with their colleagues and
students, debated their disagreements
until reaching a conclusion. They
stuck a sword in the beis midrash and
said anyone can enter but no one can
leave. Clearly, they allowed a sword
in the beis midrash (Shabbos 17a). The
Gemara (Sanhedrin 94b) describes how
Chizkiyahu the king defeated Sancheriv.
He realized that Torah study weakened
the enemy so Chizkiyahu stuck a sword
at the entrance of the beis midrash and

said, “Anyone who does not engage in
Torah study shall be stabbed.”
Rav Reuven Margoliyos (20th cen.,
Israel; Margoliyos Ha-Yam 82a:34)
suggests that a sword was brought to
outside the entrance but not inside. This
seems a bit forced. However, all these
passages refer to a beis midrash and not
a synagogue.
II. Concealed Weapon
Rabbeinu Peretz (13th cen., France)
adds a gloss to Maharam’s comment
that the only concern is when the
weapon is uncovered. This can be
interpreted in two ways. One possibility
is that Rabbeinu Peretz was qualifying
Maharam’s statement, saying that
only an uncovered knife is forbidden
(Eliyah Rabbah 251:10). Alternatively,
Rabbeinu Peretz disagrees with
Maharam and permits someone to
enter a synagogue with a long sword
but forbids someone whose head is
uncovered to enter (Birkei Yosef 251:9).
Rav David Ha-Levi Segal (17th cen.,
Poland; Taz, Orach Chaim 151:2)
compares this rule to a similar rule
requiring covering any knives on the
table while bentching, reciting grace
after meals, except on Shabbos and
holidays (Shulchan Aruch, Orach
Chaim 180:5, from Orechos
Chaim, Hilchos Birkas Ha-Mazon 8).
The Taz asks why we have the option
to cover a knife for bentching but not
for prayer. He answers that covering
works for both. However, at the
table, we have small knives that we
can easily cover. For prayer, we are
discussing long swords that are hard
to cover. However, if we can cover
the long sword, then everyone agrees
you can bring it into a synagogue.
Mishnah Berurah (20th cen,.

Poland; 151:22) and Aruch Ha-
Shulchan (19th cen., Russia; 151:11)

agree that covering is sufficient
to allow bringing a gun into a
synagogue. Rav Ovadiah Yosef (21st
cen., Israel; Yechaveh Da’as 5:28)
adds that if you cannot cover the gun
or put it in a safe place, you may rely
on the lenient opinion and bring the
gun uncovered into a synagogue.
III. Guidelines
Rav Eliezer Waldenberg (20th
cen., Israel; Tzitz Eliezer 10:18:6)
adds another factor. A gun without
bullets is relatively harmless. While
you can use it to hit someone hard,

you can do the same with a book or a
pen. Effectively, removing the bullets
from the gun disables it as a weapon,
thereby permitting you to bring it into
a synagogue. (He does not say that
turning the safety on disables it.)
Therefore, he provides the following
order of behavior:
1. In a time of danger or military
preparedness, carry your gun with
you according to your orders.
2. Otherwise, if it is no extra bother,
remove your guns before entering
a synagogue and give them to
someone to watch.
3. If that is not possible, remove the
bullets from the guns (you can still
keep the bullets in your pocket,
just not in the weapon). If possible,
cover the guns also.
4. If you cannot remove the bullets,
keep your pistol in its holster and
cover any large gun with something
like a jacket or tallis.
Again, safety has to come first. This
rule should never place anyone’s life in
danger. Be smart and safe.