Shabbat to Stop Gun Violence

Today is part of a national movement called the Sabbath to Stop Gun Violence.  It was designated as such by a bi-partisan coalition of mayors working to make America’s communities safer by cracking down on illegal guns.  We are all familiar with the news of December 14^th in Newton, Connecticut.  It caught our attention because of the age of those massacred in their elementary school.  Since the Tuscon, Arizona shooting of Representative Gabrielle Giffords in January 2011, twenty-four thousand Americans have been murdered.  Thirty four Americans are murdered with guns every day.  If that rate continues, 48,000 Americans will be killed during President Obama’s next term.

Judaism views safety as a religious concern and as such legislates various safety precautions.  For example, in Deuteronomy 22:8 we are told, “When you build a new house, then you shall make a fence around your roof, that you bring not blood upon your house, if any one falls from there.”  When the Talmud looked at that passage, it understood it as a general directive to remove all safety hazards. 

The Shulchan Aruch, Hoshen Mishpat 427 says, “And for every stumbling block that threatens lives, one must remove it, protect oneself from it, and be exceedingly care in its regard; as it says: “You shall guard and protect your lives,”(Deuteronomy 4:9)  And if it is not removed but instead is placed in front of those who come to danger, one has violated a positive commandment and has violated “bring not blood.” 

Both of the texts just mentioned speak about taking precautions to make sure that others do not get hurt.  Is it possible to infer from this a Jewish position on the possession and use of guns?  Would improperly stored guns be a breach of this Judaic principle?

In the Talmud (Bava Kamma 79a) there is a discussion about owning a dangerous dog.  If one owns such an animal, it must be kept tied in metal chains all the time.  Even if the dog has had its teeth removed and is trained not to hurt people, it still must be chained?  Why?  It could frighten strangers and thus cause stress related injuries such as heart attacks and miscarriages.  That being said, the Talmud also says that in border communities where the threat of marauders is present, dangerous dog owners may unchain them at night for protection.  Some Rabbinic authorities say that this situation is comparable to dangerous cities, and therefore the dog can be unleashed at night in such places in order to avoid danger to the owner’s life.

Using that same line of reasoning, “Halacha would require any gun to be carefully locked at all times, with allowances made in cases where the gun is actively being used for security.” (Rabbi Chaim Steinmetz/Gun Control a Jewish Look)

There is an halachik statement made by Maimonides in the Laws of Murder and Preserving Life which relates to the selling of weapons.  In Chapter 12 verse 12, it states, “One may not sell non Jew weapons and one may not sharpen their weapons and one may not sell them, knives, manacles, chains, …and not bears, lions, or any object which can damage the public.  But we do sell them shields which are only for defense.”  Similarly, the Talmud “prohibits someone from selling offensive weapons to idol worshippers and suspected criminals.” (Avodah Zarah 15b).  That rule was based on the assumption that the weapons would be used against Jews.  If a Jew had a relationship with the idol worshipper and could attest to the fact that the weapon would not be used to harm the community nor be sold to potential criminals, the arms could be sold to the idol worshipper.  Does this sound a little bit like having gun-control laws such as background checks in place in order to take precautions?

Judaism does not forbid the use of a weapon in self-defense.  In Exodus 22:1 we read, “If while breaking in, the thief is discovered, and he is struck and dies, it is as if he has no blood.”  The meaning of this statement is that we are expected to defend ourselves against someone who has come to kill us.  Those who come with the intent to harm us, understand that we will stand up against them.  Jewish law even requires us to assist others who are in trouble.  “You shall not stand idly by the shedding of your fellow’s blood.” (Lev. 19:16)

Although it is easy to cite pros and cons within Jewish texts for having and not having weapons, it is easier to realize the ultimate goal for humankind as stated by the prophet Isaiah, “They shall beat their swords into plowshares and their spears into pruning hooks:  Nation shall not life sword up against nation, neither shall they learn war anymore.”  That is the ideal world in which we will all hope to eventually live, but it will take much discussion, hard work, and commitment in order to make it a reality. 

My prayer is that we will have these discussions within our communities and nation and come up with ways to ensure that dangerous firearms remain out of the hands of those who would harm innocent men, women and children.  May we see an end in this country to parents burying children who have been slain, to husbands and wives grieving for their spouses who have been gunned down, and to friends finding their lives being forever changed by the loss of a comrade due to gun violence.  May the violence which inundates our cities, airwaves, and hearts be replaced by benevolent actions toward one another.