Dancing, Clapping, and Making Music on Shabbat
From Halachipedia
Revision as of 17:28, 22 June 2011 by ChachamY (talk | contribs) (Created page with '# It's forbidden to clap or dance on Shabbat. There is a minhag to be lenient in these issues and one shouldn't protest those who are lenient. Many authorities say that one shoul…')
- It's forbidden to clap or dance on Shabbat. There is a minhag to be lenient in these issues and one shouldn't protest those who are lenient. Many authorities say that one shouldn't rely on this minhag except in cases of mitzvah. [1]
- It's forbidden to make music (a rhythm) using any tool or even one's hand. [2]
References
- ↑ 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. Tosfot (Beitzah 30a D”H Tenan) writes that the gezerah of Chazal only applied then when they were experts in fixing musical instrument 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. The Mishna Brurah 339:10 writes that one shouldn’t rely on this minhag except in cases of mitzvah. So rules 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.
- ↑ However, making music is another prohibition codified in Shulchan Aruch 338:1 based on a different source altogether. The Gemara Eiruvin 104a has a dispute between Rav Menashe (and Ulla) 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 Magan 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.
