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Dancing and Clapping on Shabbat: Difference between revisions
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# 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 a whistle, 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 a whistle, rattles, bells, horns, and groggers. <ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1161) </ref> | ||
# It's forbidden to make music (a rhythm) using any tool or even one's hand. <ref> 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. </ref> | # It's forbidden to make music (a rhythm) using any tool or even one's hand. <ref> 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. </ref> | ||
# One may not use a door knocker to knock on the door as it is considered an instrument designated for making sound. <ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1161) </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> | ||
# If there is no other entrance available 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) </ref> | # One may not use a door knocker to knock on the door 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. 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 Biur Halacha 338:1 D"H Hoil, the Shabbos Home writes that in cases of great need one is permitted to use the door knocker. </ref> | ||
# It is permissible to use a object not designed for producing sound. For example it's permissible to tap on a glass (cup) or knock on the door with a key. <ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1160) </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> | ||
# 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> | |||
# 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.</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> | # 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> | ||
==Children== | ==Children== | ||
