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Listening to Music: Difference between revisions
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# Shulchan Aruch 560:3 rules like the Rambam in Yad Chazakah (Taniot 5:14). Rama 560:3 brings the opinion of Tosfot as the Halacha (the prohibition of music is limited to a party or feast with wine.) Additionally, it applies to someone who regularly listens to music when going to sleep and [[waking up]] as is the practice of kings. | # Shulchan Aruch 560:3 rules like the Rambam in Yad Chazakah (Taniot 5:14). Rama 560:3 brings the opinion of Tosfot as the Halacha (the prohibition of music is limited to a party or feast with wine.) Additionally, it applies to someone who regularly listens to music when going to sleep and [[waking up]] as is the practice of kings. | ||
# The Bach 560:3 holds that all music is forbidden whether it’s sung by people, played on instruments, is at a feast or isn't at a feast as the Sh”t HaRambam (see above) holds. Furthermore, the Bach explains that this is also what the Rambam meant in his Yad Chazakah. This stringent opinion is brought as halacha by some achronim including: Magen Avraham 560:8, Shlah (Tanit pg 60d), Bear Sheva (Sotah 49a), Mishna Brurah 560:13, and Sh”t Az Nidabru 8:58(1). Sh”t Igrot Moshe 1:166 writes that a righteous individual should be strict for the Bach, and Sh”t Az Nidbaru 8:58(1) holds that the minhag to rely on the Rama is a weak minhag. | # The Bach 560:3 holds that all music is forbidden whether it’s sung by people, played on instruments, is at a feast or isn't at a feast as the Sh”t HaRambam (see above) holds. Furthermore, the Bach explains that this is also what the Rambam meant in his Yad Chazakah. This stringent opinion is brought as halacha by some achronim including: Magen Avraham 560:8, Shlah (Tanit pg 60d), Bear Sheva (Sotah 49a), Mishna Brurah 560:13, and Sh”t Az Nidabru 8:58(1). Sh”t Igrot Moshe 1:166 writes that a righteous individual should be strict for the Bach, and Sh”t Az Nidbaru 8:58(1) holds that the minhag to rely on the Rama is a weak minhag. | ||
# Some Achronim side with the Rama, such as: | # Some Achronim side with the Rama, such as: Rabbi Moshe Karp (Hilchot Uminhagei Ben HaMesarim pg 24), and Sh”t Tzitz Eliezer (15:33) (who says that the minhag shouldn’t be questioned). [The Sh”t Sheilat Shlomo (7:59-60) mentions that even though many Achronim follow the Bach, the Mishna Brurah doesn’t bring up any objections against the Rama, so one can surely rely on the Rama. However, this is difficult to understand because the Mishna Brurah 560:13 (also Bear Hetiev 560:6) quotes the objection of the Bach in reference to the Rama.] | ||
# The Sh”t Igrot Moshe 1:166 sides with the Shulchan Aruch and the Rambam in Yad Chazakah that forbid musical instruments in any case. He adds that a Baal Nefesh (one who cares for his soul) should preferably be strict in accordance with the Bach. However, in 3:87 he says not to protest against one who is lenient like the Rama. | |||
===Specific cases=== | ===Specific cases=== | ||
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* (b) Additionally, Torah HaYeshivot argues that perhaps the prohibition only applies if one goes to sleep and wakes up but [[waking up]] alone might not be an issue. [The Pri Megadim says that one should protest against those who eat a meal everyday next to those who play music. Mishna Brurah 560:12 brings this as Halacha. It’s very clear from the language of the Pri Megadim and Mishna Brurah are discussing is that of having music of a feast, but regarding having music regularly isn’t an issue. This is even more explicit in the Shaar HaTziyun 560:23 who says that one shouldn’t protest since they have the Hagahot Mordechai to rely on who says that a music at a meal only an issue of a meal of only wine or wine before eating, however drink together with a meal isn’t an issue. Accordingly, it seems that the Mishna Brurah holds that listening to music daily at midday isn’t forbidden unless there’s an issue of a feast. Similarly, the Sh”t Shevet HaLevi 6:69 writes that those who listen to music on the radio morning, at a meal, and night are definitely violating an isser, implying that regularly listening music means multiple times a day. However, Sh”t Az Nidabru 8:58:4 writes that to him it seems that listening everyday at lunch is considered listening to music regularly like the listening of the kings, nonetheless, regarding protesting others who should be lenient (like the Mishna Brurah). Sh”t Az Nidabru concludes that this issue of listening regularly depends on the minhag. Accordingly, someone who just wakes up to music has what to rely on in that it’s that it’s not called listening regularly.] </ref> | * (b) Additionally, Torah HaYeshivot argues that perhaps the prohibition only applies if one goes to sleep and wakes up but [[waking up]] alone might not be an issue. [The Pri Megadim says that one should protest against those who eat a meal everyday next to those who play music. Mishna Brurah 560:12 brings this as Halacha. It’s very clear from the language of the Pri Megadim and Mishna Brurah are discussing is that of having music of a feast, but regarding having music regularly isn’t an issue. This is even more explicit in the Shaar HaTziyun 560:23 who says that one shouldn’t protest since they have the Hagahot Mordechai to rely on who says that a music at a meal only an issue of a meal of only wine or wine before eating, however drink together with a meal isn’t an issue. Accordingly, it seems that the Mishna Brurah holds that listening to music daily at midday isn’t forbidden unless there’s an issue of a feast. Similarly, the Sh”t Shevet HaLevi 6:69 writes that those who listen to music on the radio morning, at a meal, and night are definitely violating an isser, implying that regularly listening music means multiple times a day. However, Sh”t Az Nidabru 8:58:4 writes that to him it seems that listening everyday at lunch is considered listening to music regularly like the listening of the kings, nonetheless, regarding protesting others who should be lenient (like the Mishna Brurah). Sh”t Az Nidabru concludes that this issue of listening regularly depends on the minhag. Accordingly, someone who just wakes up to music has what to rely on in that it’s that it’s not called listening regularly.] </ref> | ||
# If the singer of a recorded song is a wicked person it is forbidden to listen to his music. <Ref> Sh”t Mishna Halachot 6:108. See also [http://www.chabad.org/library/article_cdo/aid/568482/jewish/Is-there-any-issue-with-listening-to-non-Jewish-music.htm Chabad.org]. </ref> | # If the singer of a recorded song is a wicked person it is forbidden to listen to his music. <Ref> Sh”t Mishna Halachot 6:108. See also [http://www.chabad.org/library/article_cdo/aid/568482/jewish/Is-there-any-issue-with-listening-to-non-Jewish-music.htm Chabad.org]. </ref> | ||
# If a certain | # If a certain musician was religious and then rejected religion, some poskim hold that it is forbidden to listen to his music that he produced when he was religious unless the musician’s name is removed from that music and it’s not recognizable that it’s from that singer,<Ref> Sh”t Mishna Halachot 6:108 </ref> while other poskim hold that it is permitted to listen to their music they produced before they became not religious, and even to listen to their music they produced afterwards is permitted but a ben torah should be strict. Additionally, this only applies to someone who became a real kofer and not someone who did sins for pleasure.<ref>Igrot Moshe EH 1:96</ref> | ||
==Three Weeks== | ==Three Weeks== | ||
{{Listening to Music during the Three Weeks}} | {{Listening to Music during the Three Weeks}} | ||
