16,374
edits
No edit summary |
No edit summary |
||
Line 1: | Line 1: | ||
==Kol Isha Overview== | ==Kol Isha Overview== | ||
# The Gemara (Brachot 24a) | # The Gemara (Brachot 24a) establishes that a woman’s voice is considered Ervah (nakedness) of a woman and it is absolutely forbidden for a man to listen to a woman's voice. <Ref>S"A E”H 75:3 </ref> | ||
# There's a major dispute whether this severe prohibition is biblical or rabbinic, however, everyone agrees that arousing improper thoughts is a biblical prohibition. <Ref> | |||
* Gemara Avoda Zara 20b learns from the Pasuk “VeNishmarta MeKol Dvar Raah” that that a person may not have arousing thoughts. Tosfot D”H Shelo understands this is a biblical prohibition as it’s based on a pasuk. Rabbenu Yonah (Igeret HaTeshuva 19-20, quoted by Bet Yosef E”H 21:1) agrees and adds that even arousing thoughts about a single woman are a Biblical prohibition. Bet Shmuel 21:2 writes that everyone agrees that an arousing thought is a Biblical prohibition (however, see Sh”t Achiezer 3:25(5) who writes that the Rambam holds having arousing thoughts is only a Rabbinic prohibition). | |||
* Sh”t Yabea Omer 1:6(8) writes that since having an arousing thoughts is Deoritta then listening to a woman’s voice which may cause one to have arousing thoughts is a Safek Deoritta which is a general dispute whether Safek Deoritta is a Issur Deoritta or Issur Derabbanan (Rambam Tumat Met 9:12 holds it’s Derabbanan and Rashba Kiddushin 73a holds it’s Deoritta). | |||
* Sh”t Yabea Omer 1:6(9) quotes the Bet Shmuel 24:2 and Maggid Mishna (Issurei Biyah 21:2) who understand that the Rambam holds that looking at a woman’s bueaty is Derabbanan prohibition, however, he argues based on the Rambam Pirush Mishnayot (Sanhedrin 54) and Sefer Mitzvot (Lo Taaseh 353) that this is an Isser Deoritta. | |||
Sefer Eshkol (vol 3, pg 129), Maharikash 217, Nishmat Adam 4:11, Kaf HaChaim 75:27 holds that it’s a rabbinic prohibition, however, Tzel Kesef (vol 2, Maarechet Brachot 40:5) holds it’s a biblical prohibition. Sdei Chemed (Kuf, Klal 42) quotes other achronim who argue about this. | |||
* In conclusion, there’s a major dispute whether this is a biblical or rabbinic prohibition. Sh”t Yabea Omer 1:6(10) writes that it may be considered a rabbinic prohibition when taking into account other considerations. Mishna Brurah 75:17 quotes the Chaye Adam (same author as Nishmat Adam) and seems to agree with those who say it's a rabbinic prohibition.</ref> | |||
# Therefore, one is not allowed to listen to a woman singing. <Ref>S"A O"C 75:3, E"H 21:1 </ref> One may listen to a woman's non-singing voice. <ref>Bet Shmuel E"H 21:4 writes that one may listen to a woman's non-singing voice. Mishna Berura 75:18 writes that one may not have intent to get benefit from a woman's voice even if one is regular to hear that voice. Hacham Ovadia Yosef in Yabia Omer (O"C 1:6:11) extends the prohibition even in cases where one is used to hearing a woman's voice. </ref> | # Therefore, one is not allowed to listen to a woman singing. <Ref>S"A O"C 75:3, E"H 21:1 </ref> One may listen to a woman's non-singing voice. <ref>Bet Shmuel E"H 21:4 writes that one may listen to a woman's non-singing voice. Mishna Berura 75:18 writes that one may not have intent to get benefit from a woman's voice even if one is regular to hear that voice. Hacham Ovadia Yosef in Yabia Omer (O"C 1:6:11) extends the prohibition even in cases where one is used to hearing a woman's voice. </ref> | ||
# This prohibition applies at all times and not just when one is reading Shema. <ref>S”A E”H 21:2 </ref> | # This prohibition applies at all times and not just when one is reading Shema. <ref>S”A E”H 21:2 </ref> |