06 Feb THE SIGNIFICANCE OF OBTAINING A FIREARM LICENSE

In today’s climate,
people are grappling
with uncertainty about
how to respond to the
increasing inשcidents
of anti-Semitism
worldwide. The
dilemma arises: should we flee or stay and
confront the challenges? Even if the option to
run is considered, recent events demonstrate
that no corner of the world seems entirely safe
for us. Another quandary facing the Jewish
community is whether to apply for a gun
permit. Raised and educated to respect and
love others, and not to inflict harm in any way,

the notion of wielding arms for potential self-
defense goes against these values, presenting

a moral conundrum for many.
In this article, we will explore the Torah’s
perspective on navigating the challenges
posed by contemporary dangers and assess
whether seeking a gun permit is aligned with
its recommendations.
Let’s begin with the core principle that Jewish
people typically avoid targeting others unless
it is necessary for establishing deterrence in
self-defense. In contrast to nations that have
historically targeted Jews based on religious
persecution, jealousy, or animosity, Jews, as a
generalization, do not harbor an inherent
desire to inflict harm on others. Instead, the
primary objective is to coexist peacefully,
guided by the principle of “live and let live.”
Therefore our emphasis in this article is
specifically on the aspect of self-defense.
Thus, it’s important to note that our discussion
goes beyond the old American debate on
whether guns themselves are responsible for
mass school shootings or if it is the evil
individuals behind the guns who commit such
acts. We are specifically addressing the
importance of Jews holding guns as a means
to protect ourselves from potential harm.
Halachic Perspectives on Obtaining a
Firearm License.
It is an undisputed halachic principle
universally accepted that individuals are
obligated to protect themselves from harm.
The concept dictates that one should not
passively allow others to inflict harm upon
them. The Gemara (סב סנהדרין (states that if
someone attempts to take your life, there is a
moral obligation to preemptively defend
yourself by taking their life firstלהרגך הבא
להורגו השכם- . The Gemara derives this
principle from a case where a robber breaks
into a houseבמחתרת בא- , and the Torah permits
the homeowner to kill the intruder. The
reasoning explained in the Gemara to justify
this permission is that the intruder is presumed
to use lethal force if confronted by the
homeowner, and therefore, the homeowner is
justified in taking action to protect themselves
before being subjected to harm.
Example to this we find in the incident
involving Gedaliah (Yirmiah 40-41). After the

destruction of the First Temple in Jerusalem,
the Babylonians appointed Gedaliah as
governor over the remaining Jewish
population in the land. However, Gedaliah’s
lenient and trusting approach toward his
political opponents led to a tragic outcome.
Ishmael, a member of the royal family, plotted
against Gedaliah and eventually assassinated
him. Despite warnings from Yohanan about
the threat to his life, Gedaliah did not take
decisive action to protect himself. Chazal (נדה
א,סא(criticized Gedaliah for not being more
vigilant and for not taking the necessary
precautions to ensure his safety in a politically
volatile environment.
This story is often cited as a cautionary tale,

emphasizing the importance of self-
preservation and the duty to take reasonable

steps to protect one’s life, even in times of
apparent peace. The broader lesson is about
balancing trust and caution, understanding the
potential risks, and acting responsibly to
safeguard oneself and the community.
As we journey through the Torah’s parashot, a
recurring theme emerges – our forefathers
were frequently engaged in battles and wars.
Those wars were either fought in self-defense
or to rescue hostages. Later, Hashem
commands the conquest of the Land of Israel.
Warfare for the Liberation of Hostages.
Avraham Avinu, for instance, undertook a war
to rescue his kidnapped nephew Lot,
highlighting the prevalence of conflict in their
narratives.
The concept of engaging in warfare to rescue
captives is evident in the Torah narrative when
Shimon and Levi took action against the city
of Shechem for violating and kidnapping their
sister, Dinah. Additionally, the Israelites
waged war when a female slave was taken
hostage(א,כא במדבר (. The Torah narrative
illustrates a justification for employing all
means necessary in situations where a Jewish
woman is violated or someone is held hostage.
Afterward, Yaakok Avinu had to defend
himself from the surrounding nations who
came to attack him following the incident with
.(רש״י בראשית מח, כב) Shechem of city the
Yaakov emerged victorious in the war,
declaring, “The land that I conquered with my
sword and arrow.”
In fact, Yaakov had to arm himself before
meeting Esav. He prepared for the encounter
with prayer, ready to engage in a potential
fight if necessary. Yaakov dressed his people
in white clothing, symbolizing goodwill as
they greeted Esav. However, beneath the
exterior of peaceful attire, they were armed
and prepared to defend themselves if the need
.(רמב״ן לב, ט) arose
The Wars of the Nation in the Desert
Not only did the Avot need to engage in wars
for self-defense, but throughout the journey of
Am Israel, they were also required to fight

battles. This is exemplified by
the fact that the nation emerged
from Egypt armed, as the pasuk
were Israel “,)שמות יג, יח) states
armed when they went up from
Mitsrayim.”
The Ramban asserts that the
nation was armed to instill in
them the confidence that they
could defend themselves in the
desert if necessary. The Gemara
further) שבת ו, ד ירושלמי)
elaborates on this verse, noting
that they were armed with 15
different types of ammunition.
This emphasizes the importance
of having a variety of means to defend
ourselves, as in a war, a diverse range of
techniques is essential to overcome the enemy.
The Purpose of Being Armed for
Confidence and Significance.
One might question the above, considering the
preceding pasuk explained that Hashem made
the nation take a detour to avoid coming near
another nation and experiencing war. Why,
then, were they armed if they were
intentionally kept away from potential areas
of conflict?
The Ohr Hachaim explains that even though,
in reality, they may not encounter any wars,
the mere feeling of being unable to engage in
battle would be sufficient for the nation to feel
lost. This sentiment could potentially lead
them to retract and consider returning to
Egypt.
We glean from his words that being armed
contributes to a person feeling secure and
reassured, even though they may not actually
need it. The very sense of being armed already
builds confidence.
The Ramban adds another layer, suggesting
that Hashem armed them not only for a sense
of security but also to instill pride and honor
within the nation. This was done to ensure that
they did not emerge from Egypt with the
mindset of former slaves escaping their master
but rather with a newfound dignity.
Once again, we can infer from this that being
armed not only instills confidence but also
bestows dignity.
Additional verses from Tanach underscore
the significance of being armed.
Various psukim in Tanach emphasize the
significance of being armed for protection
from potential harm. For instance, concerning
King Shlomo, it is written: “Here is Shlomo’s
couch, surrounded by sixty mighty men from
the mighty men of Israel. All of them are
skilled in warfare, trained for battle, each with
his sword on his thigh, guarding against the
terror of the night.” (פ״ג השירים שיר(
Another pasuk from King David, explaining
about the righteous(קמט תהילים (:
“Let the faithful exult in glory; let them shout

for joy upon their couches, with paeans to
Hashem in their throats and two-edged swords
in their hands.”
Certainly, there are spiritual meanings to all
these verses, but Chazal emphasize the
principle that the simple, literal meaning of
the pasuk must also be studied.(א,סג שבת (
Guided and Guarded: Protection by
Heavenly Providence.
Some may argue that since the Jewish nation
is guided by heavenly providence, there might
be no need for them to take active measures to
ensure their safety. However, Rabbeinu
Bechayey (יח ,יג שמות (offers an insightful
perspective. He suggests that the reason the
nation was armed when leaving Egypt was not
to undermine the divine protection,
symbolized by the glory clouds and the pillar
of fire. Rather, it was to encourage the people
to behave naturally.
Rabbeinu Bechayey’s point is that while
Hashem provides supernatural protection,
there is an inherent value in people behaving
in accordance with nature. Even in times of
divine protection, Hashem encourages
individuals to take practical steps for their
well-being. This harmonizes the divine
guidance with the natural order, emphasizing
the importance of both heavenly support and
responsible human action in ensuring safety.
Even the righteous Torah scholars, who the
Gemara (א,ח בתרא בבא (suggests do not require
protection as the Torah protects them, as
Chazal explained on the pasuk – “I am a wall,”
referring to the Torah, and “And my breasts
are like towers”; those are Torah scholars.
Still, the Chazon Ish(יח ס״ק ס״ה (and Rav
Moshe Feinstein (משה דברות(explain that they
must behave according to nature and seek
protection.
Summary:
This was a brief overview among various
sources that highlight the importance of every
responsible Jewish person exercising their
Second Amendment right. It serves as a
reminder that predators target the defenseless,
and if the majority of Jews are armed, potential
attackers may think twice before initiating an
assault.