On One Foot
RABBI JOSEPH KARO, SHULCHAN ARUCH , ORACH CHAYIM 151:6 AND TUREI ZAHAV COMMENTARY There are those who forbid one from entering [into a synagogue] with a long knife or uncovered head. “A long knife.” Since prayer lengthens one’s days, and a knife shortens. And we rule that, here, it im- plies that with regard to a knife that is not long, there is no concern that the knife will shorten one’s days …
5 THIS LAW, written in the context of main- taining the sanctity of a synagogue, reminds us that the cornerstones of a place of worship are humility and vitality. We cover our heads in a sanctuary to remind us of the former, and we do not bring weapons that bring death into a place of life. The commentary clarifies the difference between something that might be used for safety and something that has other non-violent uses. This is especially relevant in contemporary times where many people who carry guns in America feel like they should bring them into their syna- gogues. This text highlights the need to balance the potential of a genuine threat to one’s life with the nature of a sacred space.
6 THIS RESPONSUM, written in 18th- century Poland, lays out a clear prohibi- tion against hunting for sport. Landau shows that both for one’s own safety as well as the requirement to avoid cruelty to animals, a Jew should not hunt, and especially not for sport. Hunting for food when in dire straits may be allowed, but otherwise shooting live animals is unacceptable. Even in this, one who is poor and does this for his livelihood - for this the Torah per- mitted, like all sea merchants who cross the sea, for whatever is necessary for his liveli- hood and sustenance, there is no choice, and the Torah said “for it he risks his life” ... But one whose primary intent is not for his livelihood but who goes from the desire of his heart to a place of bands of beasts and places himself in danger - he transgresses. RABBI YECHEZKEL LANDAU, NODA BIYEHUDA , YOREH DEAH 10 A man whom God has blessed with a broad estate, who has villages and forests, and in the forests roam all the beasts of the field - is it permissible for him to go himself to shoot with a firearm to hunt, or is it forbidden for a Jew to do such a thing? Either because of causing pain to animals (tza’ar ba’alei chay- im) , or because of the prohibition of wanton destruction (bal tashchit) , or because of the custom to prohibit it …
7 IN THIS MOVING SERMON written in the wake of World War I, the author, who would later become a chief rabbi of Tel Aviv, preaches that violence is, at its core, anti-Jewish. While I have seen rabbis use this source to advocate for all kinds of peaceful resolutions, it would be hard to imagine that Rabbi Amiel would not want peo- ple to defend themselves if attacked. Nevertheless, this source points to a distinction that must be made between arming individuals and arming a nation. A nation will al- most certainly be called to defend itself at some point, and therefore must have some sort of military presence. An individual must question why they want to own a weapon and what threat they are facing. Even with a superficial examination we can feel in Amalek the symbol of militarism, that the sword is not only a means to an end, but the very purpose of life … Those that go out to war do so not be- cause they have to or because they have no choice … only in war can they find a way to distinguish themselves and their ego. … The approach of Ju- daism is that the prosecutor cannot be made a de- fense attorney. Evil cannot be uprooted from the world with evil. Terror cannot be eliminated from the world by responding with terror. RAV MOSHE AVIGDOR AMIEL, DERA- SHOT EL AMI , VOL. 3, 132.
38 SPRING 2026
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