May Women Carry Guns in Jewish Law? Halachic Rulings on Weapons, Modesty, and Saving Lives

The Torah states: “A man’s gear shall not be on a woman, nor shall a man wear a woman’s garment” (Devarim 22:5).

From this verse, our sages derived two prohibitions:

1. A man may not wear a woman’s clothing.

2. A woman may not wear a man’s clothing.

The Talmud (Nazir 59a) elaborates: “Rabbi Eliezer ben Yaakov says: From where do we learn that a woman should not go out with weapons to war? As it says, ‘A man’s gear shall not be on a woman.’”

Rambam’s Ruling

Maimonides (Rambam, Avodat Kochavim 12:10) writes: “A woman must not adorn herself with a man’s adornments, such as wearing a turban or helmet, or donning armor. Likewise, a man must not adorn himself with a woman’s jewelry or colored garments in a place where only women do so. Both are liable for lashes, following the custom of their land.”

The Kesef Mishneh explains that Rambam followed Rabbi Eliezer ben Yaakov’s opinion, as the Talmud says (Gittin 67a): “The teachings of Rabbi Eliezer ben Yaakov are concise and accurate.”

This is also the ruling of the Tur and Shulchan Aruch (Yoreh De’ah 182:5).

Exceptions Based on Social Norms

The halachic authorities note that when an item is commonly used by both genders, the prohibition does not apply. If a particular garment or accessory is no longer considered uniquely male or female, wearing it does not violate the Torah.

For example, in earlier times men were forbidden to look in mirrors for beautification, since it was deemed a “feminine act.” Today, since both men and women use mirrors for ordinary grooming, it is permitted — as the social norm has changed.

The Case of Weapons

While weapons are generally associated with men, in situations of urgent necessity or life-threatening danger, halacha rules that women may carry and train with firearms for protection.

This applies particularly to women in border towns or vulnerable communities, such as teachers or kindergarten staff, where there is a real threat from terrorists or armed attackers.

In such cases, pikuach nefesh — the obligation to protect life, overrides all other concerns, as “nothing stands in the way of saving a life.”

Classical Sources Permitting Disguise for Safety

Rabbi Yehuda HeChasid wrote in Sefer Chassidim: “When gentiles besiege a Jewish city, or women fear being attacked or violated on the road, they may wear men’s clothing and gird themselves with weapons so that the enemies will think they are men.”

He adds that even young men without beards may wear women’s clothing to avoid capture or harm. This leniency is cited as halacha in Terumat HaDeshen, and later endorsed by many leading authorities.

Modern Halachic Rulings

Prominent rabbis of recent generations, including Rabbi Ovadia Yosef (Yechaveh Da’at 5:55) and Rabbi Moshe Feinstein (Igrot Moshe, Yoreh De’ah vol. 6, 35), ruled that women may carry and use weapons when it is necessary for protection, especially in regions under security threat.

They emphasized that this is not a violation of “a man’s gear shall not be on a woman,” since the purpose is not imitation but self-defense, which is a mitzvah and moral duty under Jewish law.

Practical Guidelines

• Women such as teachers or security personnel in high-risk areas may train with and carry firearms as part of safeguarding lives.

• During training, they must strictly maintain modesty, following the standards appropriate for Jewish women.

• They must also avoid being secluded (yichud) with male instructors during weapon practice, as stated in Shulchan Aruch, Even HaEzer 22.

“And may the fear of Heaven be upon them, and may the Holy One, blessed be He, guard their going and coming forever.”