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When you build a new house, you shall make a parapet for your roof, so that you do not bring bloodguilt on your house if anyone should fall from it.
Deuteronomy 22:8
This requirement applies to a roof, and similarly, to any place that might present a danger and cause a person to stumble and die. For example, if a person has a well or a cistern in his courtyard, he must erect a sand wall ten handbreadths high around them or make a cover for them, so that a person will not fall in and die.
Similarly, it is a positive mitzvah to remove any obstacle that could pose a danger to life, and to be very careful regarding these matters, as Deuteronomy 4:9 states: "Beware for yourself; and guard your soul…
Mishneh Torah, Murderer and the Preservation of Life 11:4
And furthermore, it is taught
in a
baraita
:
One may not sell weapons to
gentiles
or
the auxiliary
equipment of weapons, and one may not sharpen weapons for them. And one may not sell them stocks
used for fastening the feet of prisoners,
or
iron
neck chains [
kolarin
], or foot chains, or iron chains.
This prohibition applies equally to
both a gentile and a Samaritan.
Abaye analyzes this
baraita
:
What is the reason
for the prohibition against selling these items to Samaritans?
If we say that they are suspected of…
Avodah Zarah 15b:10-16a:3
Just as it is prohibited for a woman to carry out certain items unique to a woman into the public domain, the Sages said that
a man may neither go out
on Shabbat
with a sword, nor with a bow, nor with a shield [
teris
], nor with an
alla
, nor with a spear. And if he
unwittingly
went out
with one of these weapons to the public domain
he is liable to bring a sin-offering.
Rabbi Eliezer says: These
weapons
are ornaments for him;
just as a man is permitted to go out into the public domain with other ornaments…
Mishnah Shabbat 6:4
It is forbidden to sell gentiles any weaponry. We may not sharpen weapons for them or sell them a knife, chains put on the necks of prisoners, fetters, iron chains, raw Indian iron, bears, lions, or any other object that could cause danger to people at large. One may, however, sell them shields, for these serve only the purpose of defense. Just as it is forbidden to sell such weaponry to a gentile, so too, is it forbidden to sell it to a Jew who will sell it to a gentile.
It is permitted to sell weapons to the soldiers of the country in which one lives…
Mishneh Torah, Murderer and the Preservation of Life 12:12-14
Just as it is forbidden to sell idolaters articles that assist them in idol worship, it is forbidden to sell them articles that can cause harm to many people - for example, bears, lions, weapons, fetters, and chains. [Similarly,] it is forbidden to sharpen their weapons.
Everything that is forbidden to be sold to idolaters is also forbidden to be sold to a Jew who is suspect that he will sell to idolaters. Similarly, it is forbidden to sell dangerous objects to a Jewish thief. When the Jews dwell among the idolaters and have established a covenant with them…
Mishneh Torah, Foreign Worship and Customs of the Nations 9:8-9
Il est défendu de vendre aux païens, aux Israélites suspects ou criminels des objets dont l’usage peut causer un danger pour la sécurité publique, comme par exemple, des ours, des lions; est également défendue la vente des armes ou de tout objet en fer pouvant servir à combattre. Il est également défendu d’aiguiser les armes qui leur appartiennent. Enfin, un Israélite ne doit pas construire d’échafaud sur l’ordre de juges païens. Quand des Israélites sont en relations amicales avec des voisins idolâtres…
Shulchan Arukh, Yoreh De'ah 151:5-6
Rather, Abaye
rejected Rabba’s explanation of Rabbi Eliezer’s opinion, and
said
that
this is
the
reason
for the opinion
of Rabbi Eliezer: As it is taught
in a
baraita
that
Rabbi Natan says: From where
is it derived
that one may not raise a vicious dog in his house, and
that
one may not set up an unstable ladder in his house? As it is stated: “You shall not bring blood into your house”
(Deuteronomy 22:8), which means that one may not allow a hazardous situation to remain in his house…
Bava Kamma 46a:5
Likewise, one has a positive duty to remove and guard oneself of any life-threatening obstacle, as it is said "beware and guard your soul". If one did not removed said obstacles, one has cancelled a positive commandment and transgressed "do not bring bloodguilt" (Deut. 22:8). The sages prohibited many things because of danger to a person. And some of them are explained in the Tur. Additionally, there are other things and these are they: A person must never put his mouth to a pipe spouting water and drink…
Shulchan Arukh, Choshen Mishpat 427:8-10
MISHNA:
Just as it is prohibited for a woman to carry out certain items unique to a woman into the public domain, the Sages said that
a man may neither go out
on Shabbat
with a sword, nor with a bow, nor with a shield [
teris
], nor with an
alla
, nor with a spear. And if he
unwittingly
went out
with one of these weapons to the public domain
he is liable to bring a sin-offering.
Rabbi Eliezer says: These
weapons
are ornaments for him…
Shabbat 63a:3-5
We learned in the mishna that
Rabbi Eliezer says: These
weapons
are ornaments for him. It was taught
in a
baraita
that elaborates on this subject: The Rabbis
said to Rabbi Eliezer: And since,
in your opinion,
they are ornaments for him, why are they
to be
eliminated in the messianic era? He said to them: They will not be needed
anymore,
as it is stated: “Nation will not raise sword against nation”
(Isaiah 2:4). The Gemara asks:
And let the weapons be merely for ornamental
purposes, even though they will not be needed for war…
Shabbat 63a:9
And some say
the disagreement between Rabbi Eliezer and the Rabbis was different.
They said to Rabbi Eliezer: Since
in your opinion
they are ornaments for him
,
why will they be eliminated in the messianic era? He said to them: Even in the messianic era they will not be eliminated. And that is
in accordance with
that which Shmuel
stated that the world will remain fundamentally the same,
and
he
disagrees with Rabbi Ḥiyya bar Abba.
Abaye said to Rav Dimi, and some say
it was
to Rav Avya, and some say Rav Yosef said to Rav Dimi…
Shabbat 63a:12-14
If the thief is seized while tunneling and beaten to death, there is no bloodguilt in that case.
Exodus 22:1
GEMARA:
Rava says: What is the reason for
this
halakha
concerning
a burglar
who breaks into a house? He explains: There is
a presumption
that
a person does not restrain himself
when faced
with
losing
his money, and
therefore
this
burglar
must have said
to himself:
If I go
in and the owner sees me, he will
rise against me and not allow me
to steal from him,
and if he rises against me, I will kill him. And the Torah stated
a principle:
If
someone
comes to kill you…
Sanhedrin 72a:4
לא תעמד על דם רעך NEITHER SHALT THOU STAND AGAINST THE BLOOD OF THY FELLOW — witnessing his death, you being able to rescue him: if, for instance, he is drowning in the river or if a wild beast or a robber is attacking him (Sifra, Kedoshim, Chapter 4 8; Sanhedrin 73a).
Rashi on Leviticus 19:16:2
It's permitted to enter the synagogue with one's staff or satchel or backpack
(meaning, purses - the Targum has backpack to be briefcase)
. Some forbid entering with a long knife or with it's blade uncovered.
Shulchan Arukh, Orach Chayim 151:6
Rabbi Abba said
that
Rabbi Shimon ben Lakish said:
Even
if a Torah scholar is as vengeful and begrudging as a snake, wrap him
tightly around
your waist,
i.e., keep him close, because you will benefit from his Torah. On the other hand, even
if an
am ha’aretz
is righteous, do not dwell in his neighborhood,
as his righteousness does not compensate for the fact that he is ignorant.
Shabbat 63a:27
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