Growing up, guns were something I only saw in movies or on the belts of police officers. Guns were not part of everyday life for most Jewish families, mine included. But in recent years—and especially after the horrific attacks of October 7, 2023—I’ve seen more and more Jews, even those with no prior connection to firearms, question whether gun ownership should become part of their reality. With antisemitism rising sharply, more American Jews are choosing to arm themselves for protection. Recent reports show a significant uptick in gun purchases among Jews post-October 7, especially as many feel increasingly vulnerable in their communities. Alongside this trend, it’s also becoming more common for Jews to learn about safe and secure gun ownership and use, often through organized safety courses and training programs focused on responsible self-defense. And so, more often now, people ask me, “Rabbi, what’s the Jewish view on guns?”
It’s a complex and relevant question. Judaism is rich with teachings on both the preservation of life and the necessity of self-defense, leading to different perspectives on this issue. While most American Jews lean toward supporting gun regulation, there is another, often less-heard viewpoint that values responsible gun ownership as a form of protection. Let’s explore both sides, using Jewish sources to guide us through the values at play.
The Case for Gun Regulation: Prioritizing Life and Reducing Harm
Jewish law places extraordinary emphasis on the sanctity of life, captured in the principle of pikuach nefesh, which mandates the preservation of life above nearly all else. The Talmud teaches, “Whoever saves one life is as if they have saved an entire world” (Sanhedrin 37a). This teaching underscores the Jewish commitment to life and leads many Jews to advocate for gun regulations as a means of protecting people and reducing harm. The Mishnah further supports this, instructing, “Do not stand by while your neighbor’s blood is shed” (Sanhedrin 4:5), interpreted as a duty to prevent harm and ensure safety.
Maimonides in Mishneh Torah expands on this principle by calling for the removal of anything that could endanger life. He describes a duty to eliminate hazards from our homes and communities, writing, “One must not place a stumbling block before the blind, nor allow anything that can cause harm” (Mishneh Torah, Laws of Murder and Preservation of Life, 11:4). In the modern context, some interpret this to mean that firearms—powerful tools that can cause accidental or intentional harm—should be highly regulated to protect the community.
The Case for Responsible Self-Defense: Protecting Ourselves and Our Communities
At the same time, Jewish law recognizes the right, and even the obligation, to defend oneself and one’s family. The Talmud offers a compelling instruction in Sanhedrin 72a: “If someone comes to kill you, rise and kill him first.” This principle, known as rodef (literally “pursuer”), establishes a duty to act in self-defense if one’s life is under threat. For some, this translates to the responsible ownership and use of firearms, especially in contexts where violence against Jews has become a real and immediate threat.
Another source is found in Exodus 22:2-3, which allows for lethal force against an intruder who poses an imminent danger. The text specifies that if someone breaks into a home at night, they may be presumed dangerous, and lethal force is permitted as a last resort. In situations where a threat is immediate and unavoidable, this passage implies that self-defense is allowed, and some Jewish thinkers argue that firearm ownership may be an appropriate measure for protection, especially given the rise in antisemitic threats.
Since the tragic Pittsburgh synagogue shooting in 2018 and, most recently, the October 7th attacks in Israel, Jewish communities have increasingly explored defensive measures, including armed security. In Israel, where military service and security training are integrated into daily life, firearms are seen as essential tools for self-protection. Many synagogues, schools, and community centers employ trained security personnel, and some American Jewish communities are following suit as antisemitic violence escalates globally.
Rabbi Menachem Mendel Schneerson, the Lubavitcher Rebbe, once spoke about the Jewish value of self-protection in light of Torah teachings, stressing that “self-defense is a necessary step to ensure the safety of our community.” Rabbi Moshe Feinstein, another prominent authority, argued that although Jews should seek peace, they should not neglect self-defense if the alternative is vulnerability. These perspectives underscore that self-defense can be seen as a halachic responsibility, one that is particularly relevant in uncertain times.
Our Responsibility to Preserve Life and the Right to Self-Defense
Judaism offers nuanced guidance on this issue. We are commanded to protect life, and yet, we also recognize the right to self-defense.
Rabbi Joseph Soloveitchik, a leading Orthodox thinker, affirmed that “Judaism values both restraint and the legitimacy of self-defense,” a principle that reflects the delicate middle path our tradition seeks. This “middle path” acknowledges both the risks of widespread gun ownership and the need for communities to protect themselves responsibly.
As Jews, our values call us to seek peace, protect life, and act with wisdom and compassion. Both gun regulation and responsible self-defense can find support within Jewish tradition, and we are called to weigh these principles carefully, striving for a society that is both safe and just.
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