07 Feb 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 shul 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 shul.
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 shul 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 shul.
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 shul. 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 shul.

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 shul. (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 shul
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.