Games on Shabbat and Dancing, Clapping, and Making Music on Shabbat: Difference between pages

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For an introduction to playing games on [[Shabbat]], especially for those above Bar and Bat mitzvah, see the discussion page.
==Dancing or Clapping==
==Children above Bar/Bat Mitzvah==
# It’s highly advisable that older children (above 13 for a boy and above 12 for a girl) and adults should desist from playing games on [[Shabbat]]. <Ref> Shemirat [[Shabbat]] KeHilchata 16:1, Children in Halacha (Rabbi Simcha Bunim pg 132), Kaf Hachaim 308:259, Sh"t Az Nidberu 1:13, Yam Shel Shlomo Masechet Beitza 1:34. See Sh”t Or Letzion 2:45:5 who only permits games for girls under Bat Mitzvah because for adults it’s an issue of [[muktzah]], and for boys under [[Bar Mitzvah]] it’s an issue of getting them involved in something that will cause [[Bitul Torah]]. The Gemara Yerushalmi [[Shabbat]] 15:3 writes that [[Shabbat]] was given for people to learn torah. Ben Ish Chai Parashat Shemot:Halacha 2 writes that the reward for learning torah on [[Shabbat]] is one thousand times greater than during the week. </ref>
==Children Under the age of Bar/Bat Mitzvah==
# Even children as young as 4 or 5 should only play with games or toys which are permissible on [[Shabbat]]. <ref> Or Litzion 2:42:5 </ref> Children younger than that though, can use toys that are usually considered muktze. <ref> Tiltulei [[Shabbos]] pg. 22:footnote 2 in the name of Rav Moshe Feinstein.  </ref>
# Some poskim permit an adult to move an otherwise [[muktzeh]] toy for a young child, because the child will play with it so it isn't considered [[muktzeh]]. <ref> Sh"t Iggerot Moshe 5:22:10, Sh"t Beer Moshe 6:24, Sh"t Yabia Omer 7:39 </ref>
==Noisemakers==
# Items which make noise, such as bells, rattles, and musical instruments, are [[Muktzeh]]. <Ref> Shemirat [[Shabbat]] KeHilchata 16:2. Shulchan Shlomo pg. 280 however, permits moving a rattle even if this will make noise </ref>
# It’s permissible for an adult to give a baby a toy that makes noise, such as whistles, rattles, or other noisemakers. <Ref>Shemirat [[Shabbat]] KeHilchata 16:3, 39 Melachos (Rabbi Ribiat, vol 4, pg 1161-2) </ref> Some say that one shouldn't give such a toy directly to the baby, but should place the toy in front of him, unless the baby won’t take it for himself. <Ref> Children in Halacha (Rabbi Simcha Bunim, pg 134) </ref>
# An adult shouldn't personally use a noisemaker (such as a rattle) to entertain a baby <Ref>Shemirat [[Shabbat]] KeHilchata 16:3, 39 Melachos (Rabbi Ribiat, vol 4, pg 1161) </ref> unless there’s a necessity (such as to calm down a crying baby,) and even in such, a case it’s preferable for the adult to shake it in an unusual manner. <Ref> Children in Halacha (Rabbi Simcha Bunim, pg 135) </ref>
# Children that are above the age of [[chinuch]] (approximately four years old) should be taught not to use these noisemakers on [[Shabbat]]. <Ref> Children in Halacha (Rabbi Simcha Bunim, pg 133) </ref>
# However, toys whose primary function are not for noise, such as a merry-go-round that clicks as is used, may be used by children on [[Shabbat]]. <Ref> Children in Halacha (Rabbi Simcha Bunim, pg 134) </ref>
# A toy that hangs from the crib is not [[muktzeh]] because although it does make noise it can also be used to look at. <ref> Shalmei Yehuda 5:15, [[Shevet Halevi]] 9:78 </ref>


==Playing with sand==
#It's forbidden to dance or clap on [[Shabbat]].<ref>Shulchan Aruch 339:3, Rambam Shabbat 23:5. The Mishna in Beitzah 36b writes that it’s forbidden to clap or dance on [[Yom Tov]] or [[Shabbat]]. The Gemara (36b) explains that this is a rabbinic prohibition in order to prevent a person from coming to fix a musical instrument. </ref> However, some have the minhag to be lenient in these issues and one shouldn't protest those who are lenient. <ref>*Tosfot (Beitzah 30a s.v. Tenan) writes that the gezerah of Chazal only applied then when they were experts in fixing musical instruments but it wouldn’t apply to us since we’re not experts in that area.
# It’s permissible for children to play with sand that’s fine, dry, and prepared before [[Shabbat]] for this use (as in a [[sandbox]]). One may not add water to the sand on [[Shabbat]] (a violation of [[Losh]].) <Ref> Shemirat [[Shabbat]] KeHilchata 16:4, Children in Halacha (Rabbi Simcha Bunim, pg 137-8), 39 Melachos (Rabbi Ribiat, vol 2, pg 253) </ref>
*The Bet Yosef 339:3 writes that the implication of all the poskim who simply copy the prohibition of the Mishna is that they do not hold of the logic of Tosfot. The Shulchan Aruch 339:3 rules clearly that it’s forbidden to clap or dance on [[Shabbat]].
# A child who understands the holiness of [[Shabbat]] should not be let to play with a [[sifting]] toy which sifts out pebbles or dirt from the sand because of the melacha of [[Merakaid]].<ref>39 Melachos (vol 2, pg 516)</ref>
*The Rama writes that the minhag is to be lenient based on the opinion of Tosfot that there’s no prohibition anymore of coming to fix a musical instrument. The implication of the Rama is that this minhag isn’t proper but it’s better not to inform people of the prohibition so that they only violate it unintentionally and not deliberately.
==Clay==
*Aruch Hashulchan 339:5-9 writes that the logic to be lenient would be that our singing and dancing nowadays is different and would never bring one to fixing an instrument and thus the gezera of Chazal not to dance and clap wouldn't apply to our dancing or clapping.
# It’s forbidden to play with clay or plaster on [[Shabbat]]. <Ref> Children in Halacha (pg 140), Sh”t Bear Moshe 6:34, Shemirat [[Shabbat]] KeHilchata 16:13 </ref>
*Sh"t Minchat Elazar 1:29 justifies the practice of dancing on Yom Tov for someone who becomes very excited from dancing because it is like the leniency for the simchat mitzva of dancing with the torah on Simchat Torah</ref> Many authorities say that one shouldn't rely on this minhag except in cases of mitzvah.<ref>The Mishna Brurah 339:10 writes that one shouldn’t rely on this minhag except in cases of mitzvah. This is also the opinion of the Shemirat Shabbat KeHilchata 16:43-4. Sh"t Igrot Moshe 2:100 writes that even though most rishonim forbid, since the rama quotes tosfot and that is the minhag there is what to rely on but a baal nefesh should be strict. 39 Melachos (Rabbi Ribiat, vol 4, pg 1160) writes that based on the Rama many people permit themselves to clap and drum their fingers while singing (and quotes Igrot Moshe in the footnote). </ref> Sephardim should be strict in all cases.<ref>Sh"t Yechave Daat 2:58, Sh"t Yabea Omer 3:22 </ref>
==Paper folding==
#For the honor of the Torah it's permissible to dance on [[Simchat Torah]].<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1160) , Beit Yosef 339 quoting Rav Hai Goan and Mahari Kolon </ref> It is still forbidden to clap and dance for a chattan and kallah.<ref>Mishna Brura 339:8, Shulchan Aruch Harav 339:2 </ref>
# On [[Shabbat]], one should not make a toy out of folded paper such as a boat or a hat. <ref>Shemirat [[Shabbat]] KeHilchata 16:21 </ref>
==Snow==
===Walking===
# One may walk normally on snow without concern that he is causing it to melt. <ref> S"A 320:13, Yalkut Yosef 320:25 </ref> This is true even if your shoes have letters which will be imprinted into the snow. <ref> Yalkut Yosef 320:25, Yabea Omer 5:28, Sh"t Maharam Brisk 1:59, Sh"t Chelkat Yaakov 2:132
===Muktzeh===
# Snow isn’t [[Muktzeh]], but it’s forbidden to make snowballs or a snowman. <Ref> Children in Halacha (Rabbi Simcha Bunim, pg 138). Beer Moshe 1:20, Shemirat [[Shabbat]] Khilchita 16:note 110 rule that snow isn't [[muktzeh]] based on the Gemara Eruvin 46a and Tosfot Beitza 2a “ka” which says that rain is not [[muktzeh]] as nolad because the moisture was in the clouds before the rain fell.  
<br /> However, Rav Moshe Feinstein (quoted in The Halachos of Muktza, pg. 165 note 10) stated that snow is [[muktzeh]] because it isn’t normally used and therefore would be like sticks or stones, even if it fell before [[Shabbat]]. In Iggerot Moshe OC 5:22 he was asked if you can move snow, based on his earlier psak that its [[muktzeh]], and says that its asur because of nolad and explains what makes it different from rain. </ref>
===Shoveling===
# There is a discussion amongst the poskim if one is allowed to shovel snow on [[Shabbat]]. <ref> Mishneh Halachot 5:4 says that in a place without an eruv, one can ask a non-Jew to shovel snow because of the danger. </ref>
===Salt===
# One may spread salt on icy walkway or stairs on [[Shabbat]] to prevent people from slipping.<ref>39 Melachos (vol 2, pg 368), Yalkut Yosef [[Shabbat]] 3 320:24 </ref>


==Marbles==
==Rhythms or beats==
# Children may play with marbles inside the house (as long as it has flooring and not bare earth) but not outside. <Ref> Shemirat [[Shabbat]] KeHilchata 16:5 </ref>
==Playing with a ball==
# A play-ball according to some Sephardic poskim is [[Muktzeh]], while Ashkenazic poskim hold it’s Kli Sh’Melachto LeHeter<ref> Even though Shevut Yitzchak (pg 89) quotes Rav Elyashiv as saying that even Shulchan Aruch would agree that the modern play-ball is non-[[Muktzeh]]. Even though Yalkut Yosef (Kitzur S”A 308:84; authored by Rav Yitzchak Yosef) writes one should follow S”A 308:45 that considers all balls to be [[Muktzeh]], Chazon Ovadia (p. 99; authored by Rav Ovadia Yosef) rules that nowadays since the balls are made to this purpose they aren't [[Muktzeh]]. Sh”t Or Letzion 2:26:8 writes that a ball is considered [[Muktzah]] for boys and girls above Bar and Bat mitzvah. Other games are generally not [[muktzah]] but should preferably be treated as [[muktzah]] and not moved.
* For Ashkenazim the Rama 308:45 certainly considers balls to be non-[[Muktzeh]]. Rav Moshe Feinstein quoted by Sefer Tiltulei [[Shabbat]] (pg 22 note 16), Rav Elyashiv in Shalmei Yehuda (pg 91), and Sh"t [[Shevet Halevi]] 9:78 agree.</ref>
# Children may play ball games on paved (asphalt or concrete) ground or on a ping-pong table, both indoors or outside, as long as there’s an appropriate Eruv. <Ref>Shemirat [[Shabbat]] KeHilchata 16:6. Children in Halacha (Rabbi Simcha Bunim Cohen, pg 137) adds that any game which the ball rolls on the ground may not be played except on pavement; however, other ball games can be played even on grass. Children in Halacha (Rabbi Simcha Bunim, pg 140) says that it’s permissible to play ping-pong. </ref>
# It’s forbidden to get a ball out of a tree whether by hand or using a stick. <Ref>Shemirat [[Shabbat]] KeHilchata 16:7, Children in Halacha (Rabbi Simcha Bunim Cohen, pg 137) </ref>
# It’s permissible to blow up inflatable balls which had been previously inflated so long as the air is kept in using a plastic or rubber insertion. However, if it’s usual to tie the opening after inflating the ball is [[Muktzeh]] and can’t be used. <Ref>Shemirat [[Shabbat]] KeHilchata 16:8 </ref> Similarly, some permit one to inflate a balloon on [[Shabbat]] for a child. <Ref> Children in Halacha (pg 139) </ref>
# It’s not within the sanctity of [[Shabbat]] to visit a sports game even if there’s no issue of the admissions ticket. <Ref>Shemirat [[Shabbat]] KeHilchata 16:9 </ref>


==Bikes==
#It is forbidden to play a musical instrument even if the sound produced isn't musical or rhythmic.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1159) </ref> Examples of instruments included are whistles, rattles, bells, horns, and groggers.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1161) </ref>
# Children shouldn’t ride a bike on [[Shabbat]], however a tricycle or scooter is permissible only within in an eruv. Preferably, the bell on the scooter should be removed. <Ref> Children in Halacha (pg 138), Shemirat [[Shabbat]] KeHilchata 16:17 adds a scooter </ref>
#It's forbidden to make music (a rhythm) using any tool or even one's hand.<ref>Shulchan Aruch 338:1. The Gemara Eiruvin 104a has a dispute between Rav Menashe who forbids any production of sound and Rava who only forbids making music (קול של שיר). The Bet Yosef 338:1 quotes the Rif and Rambam 23:4 who hold like Rava and infers from the Rosh 10:20 that he also holds like Rava. However, the Rosh and Tur 338:1 quote the Rabbanu Chananel who holds like Rav Menashe. The reason of Rava isn’t clear from the Gemara, Rashi, or Tosfot. However, the Rambam 23:4 writes that the reason of the prohibition is the same as in the Mishna in Beitzah, so that one doesn’t come to fix an instrument. The Magen Avraham 338:1 clearly understands like the Rambam as he even writes that really there is room for being lenient as the Rama writes in 339:3. This is also codified in Mishna Brurah 338:1. The Mishna Brurah adds that the prohibition is not limited to a musical instrument and also applies to one's hand. </ref>
==Swings==
#Therefore, one may not knock on a door with one’s fist in a rhythm.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1160) based on Mishna Brurah 338:1 (see previous footnote for background). See Orchot [[Shabbat]] 2:21(21) who agrees with this. </ref>
# It’s permissible to climb a swing set, but it is forbidden to climb a tree or ascend a ladder which leans against a tree. (This is a Rabbinic prohibition related to [[Kotzer]]). <Ref> Shemirat [[Shabbat]] KeHilchata 16:15 </ref>
#According to Ashkenazim, one may not use a door knocker to knock on the door even without a rhythm as it is considered an instrument designated for making sound.<ref>Rama 338:1 writes that tone may not knock on the door with a knocker even though one doesn't intend to make music because the knocker is designated to make noise. This is based on the Maharil 38:4. 39 Melachos (Rabbi Ribiat, vol 4, pg 1161), Shemirat Shabbat KeHilchata 23:55, The [[Shabbos]] Home (Rabbi Simcha Cohen, vol 2, pg 535) quote this as halacha. Based on Beiur Halacha 338:1 s.v. Hoil, the [[Shabbos]] Home writes that in cases of great need one is permitted to use the door knocker. </ref>
# It’s permissible to use a swing suspended from a swing set. <Ref>Children in Halacha (pg 140), Shemirat [[Shabbat]] KeHilchata 16:16 </ref>
#If there is no other entrance available and one needs to enter it is permitted to open a door on [[Shabbat]] which has bells attached to it. It is preferable to remove the bells before [[Shabbat]].<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1161), Shemirat Shabbat KeHilchata 23:54 </ref>
# Some permit using a swing suspended from a tree as long as the tree doesn’t shake when used; however, a tire suspended from a tree shouldn’t be used. Others forbid all swings suspending from a tree unless the swing suspends from a pole that’s attached to two trees. <Ref>Children in Halacha (pg 140) is lenient, while Shemirat [[Shabbat]] KeHilchata 16:16  is stringent. </ref>
#It is permissible to use a object not designed for producing sound that are not rhythmic. For example, it's permissible to tap on a glass (cup) to get the audience's attention or knock on the door with a key.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1160) </ref>
==Toy car==
#One may set an alarm clock before [[Shabbat]] even though it will make noise on [[Shabbat]].<ref>The [[Shabbos]] Home (Rabbi Simcha Cohen, vol 2, pg 537) and Sh"t Maharshag YD 1:7(2) permit. However, Sh"t Igrot Moshe 4:70(4) only permits if it is not heard outside his personal room. See Shemirat Shabbat KeHilchata 28:29 (and 28:30 in new edition) who permits before [[Shabbat]] setting a mechanical alarm clock that involves removing a pin (see there). </ref>
# It’s permissible to wind up a spring motorized toy on [[Shabbat]]. <Ref>Children in Halacha (pg 139), Shemirat [[Shabbat]] KeHilchata 16:14</ref>
#After fulfilling the mitzvah of blowing (or listening) to the [[Shofar]] one may not blow the [[Shofar]] on [[Rosh Hashana]] for practice or amusement. The same restriction applies to [[Shabbat]] and [[Yom Tov]].<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1162) </ref>
# Before [[Shabbat]] one must remove batteries from a battery run toy in order that the child can play with it on [[Shabbat]]. <Ref>Children in Halacha (pg 139) </ref>
==Scrabble==
# It’s forbidden to play a game that one normally writes when playing the game. (See the page on [[Kotaiv]].) <Ref> Chaye Adam ([[Shabbat]] 38:11) </ref> Therefore, some say that scrabble shouldn’t be played on [[Shabbat]] because one normally writes when playing the game. <Ref>Children in Halacha (Rabbi Simcha Bunim, pg 135), Tiltulei [[Shabbat]] (Halachos of [[Muktzeh]] pg 24) </ref>  
# Some hold that it is permissible to play as long as you do not use the scrabble board that has individual squares for each tile (which creates an additional problem of kosev.)
==Binoculars==
# One may focus binoculars on [[Shabbat]]. <ref> Kaf Hachaim 313:73, Ketzot HaShulchan 119:12 explain that this does not pose a problem of [[boneh]] because it is the regular method of use. </ref>
==Jacks==
# Playing five stone (a type of jacks) is permissible and isn’t an issue of [[Muktzeh]]. <Ref>Shemirat [[Shabbat]] KeHilchata 16:11 </ref>
==Photographs==
# It’s permissible to place a photograph into an album unless the photo’s adhere to the page or is stuck into the album even by means of a corner piece. (See page on [[Tofer]].)<Ref> Shemirat [[Shabbat]] KeHilchata 16:12 </ref>
==Lego or Tinkertoy==
# It’s permissible to play with building blocks that don’t interlock. (See page on [[Boneh]].) <Ref>Shemirat [[Shabbat]] KeHilchata 16:18 </ref>
# Some say that playing with Lego or Tinkertoy isn’t considered building and is permissible. <Ref> Sh”T Or Letzion vol 2 (chap 45:5 pg 272), Sh”t Tzitz Eliezer 13:30, Sh”t Be'er Moshe 6:25, Sh”t Yabia Omer 7:39(4), Yalkut Yosef 314:1, Children in Halacha (Rabbi Simcha Bunim Cohen, pg 135), Sh”t Machazeh Eliyahu 69 </ref> However, some say that it’s forbidden. <Ref> Shemirat [[Shabbat]] KeHilchata 16:19 (in the new edition) writes that building blocks which fit together tightly are forbidden and continues to give Lego as an example. Similarly, Shalmei Yehuda (pg 90) quotes Rav Elyashiv as saying that lego would be considered building. Sefer Tiltulei [[Shabbat]] (Rabbi Pinchas Bodner, pg 24) quotes Rav Moshe Feinstein as saying that it’s not clear whether the interlocking pieces is forbidden, and therefore the Sefer Tiltulei [[Shabbat]] writes that one shouldn’t give it to a child, but if the child takes it not to object. </ref>
==Board games==
# Using dice on [[Shabbat]] is permitted. <Ref>Shemirat [[Shabbat]] KeHilchata 16:33 </ref>
===Monopoly===
# It is permitted to play monopoly on [[Shabbat]], while others say that one should refrain. <Ref> Children in Halacha (pg 139) and Sh”t Or Letzion 2:45:5 in the note are lenient, while Shemirat [[Shabbat]] KeHilchata 16:32 says that it’s preferable to refrain. </ref>


===Scrabble===
==Children==
# Some poskim consider Scrabble a kli shemelachto li'isur since it is a game which involves writing down the score. <ref> Sefer Tiltulei [[Shabbat]] pg. 24 </ref>
 
==Card games==
#Regarding children and noisemakers, see [[Games_on_Shabbat#Noisemakers|Games on Shabbat]].
# It’s permissible to play card games; however, when finished, one may not separate the cards in order to put it away. (See the page on [[Borer]].)<Ref>Shemirat [[Shabbat]] KeHilchata 16:34 </ref>
 
==Puzzles==
==Singing==
# Some poskim permit building puzzles on [[Shabbat]], while others forbid. (See the page on [[Kotaiv]].) To avoid the issue of [[Borer]] ([[separating]]) one must be careful not to separate pieces that one doesn’t want from those that one wants. <Ref> Sh”t Or Letzion 2:45:6 writes that it’s not considered writing since it’s only for the purposes of a game (and it’s temporary). So too there’s no issue of [[Borer]] since one takes the pieces one wants and uses them immediately. So holds Sh”t Beer Moshe 6:26, and Rav Pinchas Scheinberg quoted in Children in Halacha (pg 140), and Rav Moshe HaLevi in Menuchat Ahava (vol 3, 22:16). However, Shemirat [[Shabbat]] KeHilchata 16:23 forbids if the pieces fit tight together (interlock). Similarly, Shalmei Yehuda (pg 90) quoting Rav Elyashiv and Sefer Tiltulei [[Shabbat]] (pg 25; Rabbi Yisrael Bodner) write that it’s forbidden. </ref>
 
#It is permitted to sing or whistle (with one's mouth) on [[Shabbat]].<ref>Rama 338:1 permits whistling. The Magen Avraham 338:2 explains that this is only referring to whistling which is not musical. However, Mishna Brurah 338:3 disagrees and says even if you whistle a song it is permissible because it is with the mouth. Shemirat Shabbat KeHilchata 16:2, Rav Aviner (Sh"t She'eilat Shlomo 1:182), Rav Y.D. Soloveitchik (Divrei Harav, pg. 197-198) and 39 Melachos (Rabbi Ribiat, vol 4, pg 1160) rule in accordance with the Mishna Brurah. [http://www.dailyhalacha.com/m/halacha.aspx?id=756 Rabbi Mansour] concludes that whistling on Shabbat is permitted but adds that whistling in public isn't becoming of a Ben Torah.</ref>
 
==Links==
 
*[http://www.yutorah.org/lectures/lecture.cfm/762873/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Clapping_and_Dancing_on_Shabbos Ten Minute Halacha - Clapping and Dancing on Shabbos] by Rabbi Aryeh Lebowitz
*[http://www.yutorah.org/lectures/lecture.cfm/801580/Rabbi_Michael_Siev/Five_Minute_Halacha_-_Clapping,_Dancing_and_Tapping_the_Table_on_Shabbat Five Minute Halacha - Clapping, Dancing and Tapping the Table on Shabbat] by Rabbi Michael Siev
*Article by Rabbi Ari Enkin on [http://hirhurim.blogspot.com/2007/11/clapping-dancing-and-musical.html Clapping, Dancing, and Musical Instruments on Shabbat]


==Sources==
==Sources==
<References/>
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[[Category:Shabbat]]
[[Category:Shabbat]]

Revision as of 20:29, 3 September 2020

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Dancing or Clapping

  1. It's forbidden to dance or clap on Shabbat.[1] However, some have the minhag to be lenient in these issues and one shouldn't protest those who are lenient. [2] Many authorities say that one shouldn't rely on this minhag except in cases of mitzvah.[3] Sephardim should be strict in all cases.[4]
  2. For the honor of the Torah it's permissible to dance on Simchat Torah.[5] It is still forbidden to clap and dance for a chattan and kallah.[6]

Rhythms or beats

  1. It is forbidden to play a musical instrument even if the sound produced isn't musical or rhythmic.[7] Examples of instruments included are whistles, rattles, bells, horns, and groggers.[8]
  2. It's forbidden to make music (a rhythm) using any tool or even one's hand.[9]
  3. Therefore, one may not knock on a door with one’s fist in a rhythm.[10]
  4. According to Ashkenazim, one may not use a door knocker to knock on the door even without a rhythm as it is considered an instrument designated for making sound.[11]
  5. If there is no other entrance available and one needs to enter it is permitted to open a door on Shabbat which has bells attached to it. It is preferable to remove the bells before Shabbat.[12]
  6. It is permissible to use a object not designed for producing sound that are not rhythmic. For example, it's permissible to tap on a glass (cup) to get the audience's attention or knock on the door with a key.[13]
  7. One may set an alarm clock before Shabbat even though it will make noise on Shabbat.[14]
  8. After fulfilling the mitzvah of blowing (or listening) to the Shofar one may not blow the Shofar on Rosh Hashana for practice or amusement. The same restriction applies to Shabbat and Yom Tov.[15]

Children

  1. Regarding children and noisemakers, see Games on Shabbat.

Singing

  1. It is permitted to sing or whistle (with one's mouth) on Shabbat.[16]

Links

Sources

  1. ↑ Shulchan Aruch 339:3, Rambam Shabbat 23:5. The Mishna in Beitzah 36b writes that it’s forbidden to clap or dance on Yom Tov or Shabbat. The Gemara (36b) explains that this is a rabbinic prohibition in order to prevent a person from coming to fix a musical instrument.
  2. ↑ *Tosfot (Beitzah 30a s.v. Tenan) writes that the gezerah of Chazal only applied then when they were experts in fixing musical instruments but it wouldn’t apply to us since we’re not experts in that area.
    • The Bet Yosef 339:3 writes that the implication of all the poskim who simply copy the prohibition of the Mishna is that they do not hold of the logic of Tosfot. The Shulchan Aruch 339:3 rules clearly that it’s forbidden to clap or dance on Shabbat.
    • The Rama writes that the minhag is to be lenient based on the opinion of Tosfot that there’s no prohibition anymore of coming to fix a musical instrument. The implication of the Rama is that this minhag isn’t proper but it’s better not to inform people of the prohibition so that they only violate it unintentionally and not deliberately.
    • Aruch Hashulchan 339:5-9 writes that the logic to be lenient would be that our singing and dancing nowadays is different and would never bring one to fixing an instrument and thus the gezera of Chazal not to dance and clap wouldn't apply to our dancing or clapping.
    • Sh"t Minchat Elazar 1:29 justifies the practice of dancing on Yom Tov for someone who becomes very excited from dancing because it is like the leniency for the simchat mitzva of dancing with the torah on Simchat Torah
  3. ↑ The Mishna Brurah 339:10 writes that one shouldn’t rely on this minhag except in cases of mitzvah. This is also the opinion of the Shemirat Shabbat KeHilchata 16:43-4. Sh"t Igrot Moshe 2:100 writes that even though most rishonim forbid, since the rama quotes tosfot and that is the minhag there is what to rely on but a baal nefesh should be strict. 39 Melachos (Rabbi Ribiat, vol 4, pg 1160) writes that based on the Rama many people permit themselves to clap and drum their fingers while singing (and quotes Igrot Moshe in the footnote).
  4. ↑ Sh"t Yechave Daat 2:58, Sh"t Yabea Omer 3:22
  5. ↑ 39 Melachos (Rabbi Ribiat, vol 4, pg 1160) , Beit Yosef 339 quoting Rav Hai Goan and Mahari Kolon
  6. ↑ Mishna Brura 339:8, Shulchan Aruch Harav 339:2
  7. ↑ 39 Melachos (Rabbi Ribiat, vol 4, pg 1159)
  8. ↑ 39 Melachos (Rabbi Ribiat, vol 4, pg 1161)
  9. ↑ Shulchan Aruch 338:1. The Gemara Eiruvin 104a has a dispute between Rav Menashe who forbids any production of sound and Rava who only forbids making music (קול של שיר). The Bet Yosef 338:1 quotes the Rif and Rambam 23:4 who hold like Rava and infers from the Rosh 10:20 that he also holds like Rava. However, the Rosh and Tur 338:1 quote the Rabbanu Chananel who holds like Rav Menashe. The reason of Rava isn’t clear from the Gemara, Rashi, or Tosfot. However, the Rambam 23:4 writes that the reason of the prohibition is the same as in the Mishna in Beitzah, so that one doesn’t come to fix an instrument. The Magen Avraham 338:1 clearly understands like the Rambam as he even writes that really there is room for being lenient as the Rama writes in 339:3. This is also codified in Mishna Brurah 338:1. The Mishna Brurah adds that the prohibition is not limited to a musical instrument and also applies to one's hand.
  10. ↑ 39 Melachos (Rabbi Ribiat, vol 4, pg 1160) based on Mishna Brurah 338:1 (see previous footnote for background). See Orchot Shabbat 2:21(21) who agrees with this.
  11. ↑ Rama 338:1 writes that tone may not knock on the door with a knocker even though one doesn't intend to make music because the knocker is designated to make noise. This is based on the Maharil 38:4. 39 Melachos (Rabbi Ribiat, vol 4, pg 1161), Shemirat Shabbat KeHilchata 23:55, The Shabbos Home (Rabbi Simcha Cohen, vol 2, pg 535) quote this as halacha. Based on Beiur Halacha 338:1 s.v. Hoil, the Shabbos Home writes that in cases of great need one is permitted to use the door knocker.
  12. ↑ 39 Melachos (Rabbi Ribiat, vol 4, pg 1161), Shemirat Shabbat KeHilchata 23:54
  13. ↑ 39 Melachos (Rabbi Ribiat, vol 4, pg 1160)
  14. ↑ The Shabbos Home (Rabbi Simcha Cohen, vol 2, pg 537) and Sh"t Maharshag YD 1:7(2) permit. However, Sh"t Igrot Moshe 4:70(4) only permits if it is not heard outside his personal room. See Shemirat Shabbat KeHilchata 28:29 (and 28:30 in new edition) who permits before Shabbat setting a mechanical alarm clock that involves removing a pin (see there).
  15. ↑ 39 Melachos (Rabbi Ribiat, vol 4, pg 1162)
  16. ↑ Rama 338:1 permits whistling. The Magen Avraham 338:2 explains that this is only referring to whistling which is not musical. However, Mishna Brurah 338:3 disagrees and says even if you whistle a song it is permissible because it is with the mouth. Shemirat Shabbat KeHilchata 16:2, Rav Aviner (Sh"t She'eilat Shlomo 1:182), Rav Y.D. Soloveitchik (Divrei Harav, pg. 197-198) and 39 Melachos (Rabbi Ribiat, vol 4, pg 1160) rule in accordance with the Mishna Brurah. Rabbi Mansour concludes that whistling on Shabbat is permitted but adds that whistling in public isn't becoming of a Ben Torah.
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