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Dancing, Clapping, and Making Music on Shabbat: Difference between revisions
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Dancing, Clapping, and Making Music on Shabbat (view source)
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==Dancing or Clapping== | ==Dancing or Clapping== | ||
#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. The gemara (30a) notes that in the times of the amoraim, the common practice of the masses was to clap and dance on shabbat, but that the amoraim refrained from chastising them because they were afraid that the masses wouldn't listen anyway (מוטב שיהו שוגגין ואל יהו מזידין - better that they violate the prohibition due by accident, due to lack of knowledge, rather than to violate it willingly). </ref> However, clapping in a weird way (i.e. with a shinuy) is permitted.<ref>The Rambam (Hilchot Shabbat 23:5) writes that to clap in a weird way is permitted - ולספק כלאחר יד מותר. The Maggid | #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. The gemara (30a) notes that in the times of the amoraim, the common practice of the masses was to clap and dance on shabbat, but that the amoraim refrained from chastising them because they were afraid that the masses wouldn't listen anyway (מוטב שיהו שוגגין ואל יהו מזידין - better that they violate the prohibition due by accident, due to lack of knowledge, rather than to violate it willingly). </ref> However, clapping in a weird way (i.e. with a shinuy) is permitted.<ref>The Rambam (Hilchot Shabbat 23:5) writes that to clap in a weird way is permitted - ולספק כלאחר יד מותר. The Maggid Mishna explains that this is based on a yerushalmi. The Shulchan Aruch (OC 339:3) paskens like the Rambam. Thus, it is permitted to clap on shabbos in an atypical fashion. </ref> | ||
#However, some have the minhag to be lenient regarding all dancing and clapping, 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. | #However, some have the minhag to be lenient regarding all dancing and clapping, 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. | ||
*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 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]]. | ||
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*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> | *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 lenient 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 don't hold of the leniency of tosfot, since the rama quotes tosfot and that is the common minhag, there is what to rely on. Nonetheless, Rav Moshe thinks that 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> | #Many authorities say that one shouldn't rely on this lenient 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 don't hold of the leniency of tosfot, since the rama quotes tosfot and that is the common minhag, there is what to rely on. Nonetheless, Rav Moshe thinks that 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> | ||
#For the honor of the Torah it's permissible to dance on [[Simchat Torah]].<ref>Beit Yosef siman 339 (quoting Rav Hai Goan and Mahari Kolon), | #For the honor of the Torah it's permissible to dance on [[Simchat Torah]].<ref>Beit Yosef siman 339 (quoting Rav Hai Goan and Mahari Kolon), Mishna Brurah (siman 339 s.k. 8), The 39 Melachos (Rabbi Ribiat, vol 4, pg 1160). </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> | ||
==Rhythms or beats== | ==Rhythms or beats== | ||
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#It's forbidden to make music (a rhythm) using any tool, or even one's hand (such as snapping).<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. | #It's forbidden to make music (a rhythm) using any tool, or even one's hand (such as snapping).<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. | ||
The Rambam (hilchot shabbat 23:4) writes that included in the gezeira against making music is that one should not snap their fingers together in the manner of the singers - אַחַת כְּנֶגֶד אַחַת כְּדֶרֶךְ הַמְשׁוֹרְרִים. The Shulchan Aruch (339:3) paskens like this. See also | The Rambam (hilchot shabbat 23:4) writes that included in the gezeira against making music is that one should not snap their fingers together in the manner of the singers - אַחַת כְּנֶגֶד אַחַת כְּדֶרֶךְ הַמְשׁוֹרְרִים. The Shulchan Aruch (339:3) paskens like this. See also Mishna Brurah s.k. 9. </ref> | ||
##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> | ##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> | ||
#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 one 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. | #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 one 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. | ||
