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Dancing and Clapping on Shabbat: Difference between revisions
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* 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 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. | * 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 </ref> Many authorities say that one shouldn't rely on this minhag except in cases of mitzvah. | * 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> | ||
# 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 the 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> | # 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 the 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> | ||
==Rhythms or beats== | ==Rhythms or beats== | ||
# 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> | # 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> | ||
