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Thus [God] will judge among the nations
And arbitrate for the many peoples,
And they shall beat their swords into plowshares
And their spears into pruning hooks:
Nation shall not take up
Sword against nation;
They shall never again know
war.
Isaiah 2:4
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
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.
Avodah Zarah 15b: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:9-10
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.
Mishneh Torah, Murderer and the Preservation of Life 12:12
HALAKHAH:
It is written:
Armed did the Children of Israel leave the Land of Egypt
. This teaches that they were armed with (fifteen) [five] kinds of arms. And what is an אַלָּה? Since Rebbi Jacob bar Sosai, Rebbi Yose, stated: “When does he start to give heave from his threshing floor? When he removes the אַלָּה.” This means two-pronged fork. What is Rebbi Eleazar’s reason?
Gird your sword on your hip, o hero, your splendor and your glory
. What is the rabbis’ reason?
They will forge their swords into ploughs
, into ploughs…
Jerusalem Talmud Shabbat 6:4:2
It is written with regard to Pinehas:
“He arose from amidst the assembly and he took a spear in his hand”
(Numbers 25:7).
From here,
where it is written that he took the spear only after he arose from the assembly, it is derived
that one does not enter the study hall with a weapon.
The assembly in this context is referring to the seat of the Sanhedrin. Pinehas
removed the blade of
the spear
and placed it in his garment [
be’unkalo
]
and held the shaft of the spear like a walking stick,
and he was
Sanhedrin 82a:15
There are three different types of shields:A bent shield is susceptible to midras uncleanness; A shield used in the arena is susceptible to corpse uncleanness; And the Arabian toy shield is pure from all uncleanness.
Mishnah Kelim 24:1
Abaye said to Rav Dimi, and some say
it was
to Rav Avya, and some say Rav Yosef said to Rav Dimi, and some say
it was
to Rav Avya, and some say Abaye said to Rav Yosef: What is the reason for
the opinion of
Rabbi Eliezer who said: These
weapons
are ornaments for him? As it is written: “Gird your sword upon your thigh, mighty one, your glory and your splendor”
(Psalms 45:4), indicating that a sword is considered an ornament. The Gemara relates that some time later
Rav Kahana said to Mar…
Shabbat 63a:13-14
Rather,
it means
that a man may not wear a woman’s garment
and thereby go
and sit among the women; and a woman
may not wear
a man’s garment and sit among the men. Rabbi Eliezer ben Ya’akov says: From where
is it derived
that a woman may not go out with weapons to war? The verse states: “A woman shall not wear that which pertains to a man, and a man shall not put on a woman’s garment,”
which indicates
that a man may not adorn himself with the cosmetics
and ornaments
of a woman,
and similarly a woman may not go out with weapons to war…
Nazir 59a:3
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
The mishna teaches:
All who go out to save
lives
may return to their
original
locations
on Shabbat. The Gemara asks: Does this mean that he may return to his original place
even
if he went out
more
than two thousand cubits beyond his limit?
Didn’t the first clause say
that a person who was permitted to travel beyond his Shabbat limit is allotted
two thousand cubits, and no more?
Rav Yehuda said
that
Rav said:
What this means is
that they may return with
their
weapons to their
original
locations…
Eruvin 45a:4-14
As for Zillah, she bore Tubal-cain, who forged all implements of copper and iron. And the sister of Tubal-cain was Naamah.
Genesis 4:22
It is taught
in a
baraita
that
Rabbi Yehuda ben Beteira says: Even
in the case
one who sells a horse, or a sword, or a helmet [
veḥatitom
] during wartime,
these items
are not
subject to the
halakhot
of
exploitation, because they
then
have
the capacity to preserve
life,
and a person is willing to pay any price for them.
Bava Metzia 58b:5
The sword, knife, dagger, spear, hand-sickle, harvest-sickle, clipper, and barbers’ whose component parts were separated, are susceptible to impurity. Rabbi Yose says: the part that is near the hand is susceptible to impurity, but that which is near the top is clean. The two parts of shears which were separated: Rabbi Judah says: they are still susceptible to impurity; But the sages say that they are clean.
Mishnah Kelim 13:1
Another matter: “These are the reckonings of the Tabernacle” – what are “these”? When the Holy One blessed be He gave the Torah to Israel, they did not warrant having the angel of death have dominion over them, as it is stated: “Engraved [
ḥarut
] on the tablets” (Exodus 32:16). What is
ḥarut
? Rabbi Yehuda says: Freedom [
ḥerut
] from exile. Rabbi Neḥemya says: Freedom from the angel of death. Rabbi Pinḥas ben Ḥama said in the name of Rabbi Yoḥanan in the name of Rabbi Eliezer son of Rabbi Yosei HaGelili: The Holy One blessed be He said: Were the angel of death to come and say…
Shemot Rabbah 51:8
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
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