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Listening to Music: Difference between revisions
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*(c) S”A 560:3 rules like the Rambam in Yad Chazah (Taniot 5:14). Rama 560:3 brings the opinion of Tosfot as Halacha that the prohibition of music is limited to a party/feast with wine or someone who regularly listens to music going to sleep and waking up like the practice of kings. | *(c) S”A 560:3 rules like the Rambam in Yad Chazah (Taniot 5:14). Rama 560:3 brings the opinion of Tosfot as Halacha that the prohibition of music is limited to a party/feast with wine or someone who regularly listens to music going to sleep and waking up like the practice of kings. | ||
*(d) The Bach 560:3 holds that all music is forbidden irrelevant if it’s sung by people played on instruments, at a feast or not just like the Sh”t HaRambam and explains that this is also what he meant in Yad Chazah. This | *(d) The Bach 560:3 holds that all music is forbidden irrelevant if it’s sung by people played on instruments, at a feast or not just like the Sh”t HaRambam and explains that this is also what he meant in Yad Chazah. This stringent opinion is brought as halacha in some achronim including Magan Avraham 560:8, Shlah (Tanit pg 60d), Bear Sheva (Sotah 49a), Mishna Brurah 560:13, and Sh”t Az Nidabru 8:58. Some Achronim side with the Rama and defend the minhag including Sh”t Igrot Moshe 1:166 (but he does add that a Bal Nefesh should preferably be strict for this Bach), 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 Shelat Shlomo 7:59, 7:60 mentions that even though many Achronim are strict like the Bach, the Mishna Brurah doesn’t bring up any stringency against the Rama and so one can rely on the rely on the Rama. However this is difficult to understand because anyone who looks in Mishna Brurah 560:13 (just like Bear Hetiev 560:6) will see clearly that the Mishna Brurah quoting the opinion of the Bach as halacha.] | ||
*(e) Religious music: Rambam (Taniot 5:14) adds that the minhag is to be lenient in listening to songs that (people sing which) are thanks or praise to Hashem is permissible. This leniency is based on the Rif (Brachot 21b, fifth perek) in name of Rav Hai Goan writes that singing songs of romance about affection or beauty of another person is forbidden, however, songs of thanks and praise to Hashem are permitted even at weddings and parties. This is brought by the Rosh (Brachot 5:1), Ramban (Hilchot Avel Yishana pg 89a), Sefer HaEshkol (1 pg 23), Sefer HaMeorot Brachot 31a, Ravyah Brachot Siman 91, Chiddushei HaRan (Gittin 7a), Ritva (Gittin 7a), Rabbenu Yerucham (pg 186c), Kaftor VePerach (6 pg 110), and Orchot Chaim (Hilchot Tisha BeAv 14). | *(e) Religious music: Rambam (Taniot 5:14) adds that the minhag is to be lenient in listening to songs that (people sing which) are thanks or praise to Hashem is permissible. This leniency is based on the Rif (Brachot 21b, fifth perek) in name of Rav Hai Goan writes that singing songs of romance about affection or beauty of another person is forbidden, however, songs of thanks and praise to Hashem are permitted even at weddings and parties. This is brought by the Rosh (Brachot 5:1), Ramban (Hilchot Avel Yishana pg 89a), Sefer HaEshkol (1 pg 23), Sefer HaMeorot Brachot 31a, Ravyah Brachot Siman 91, Chiddushei HaRan (Gittin 7a), Ritva (Gittin 7a), Rabbenu Yerucham (pg 186c), Kaftor VePerach (6 pg 110), and Orchot Chaim (Hilchot Tisha BeAv 14). | ||
