Is music permitted?

[Tag-MehirTzedek]

 

 Jewish Perspectives on Music
 by Rabbi Chaim Jachter

 The spring and summer are times when there is more time available for leisure activities, including music. Thus, it is appropriate to discuss at this time the propriety of listening to music according to Halacha. The ideas we will share concerning music apply to a great extent to all leisure activities.

Broad Perspectives on Music
Before we explore the Halachic issues concerning it, we should review some basic ideas about music expressed in the Tanach and Gemara. The Bible and Talmud are replete with sources in which music and song play a major role. After the splitting of the Yam Suf, for example, Moshe Rabbeinu led the Jewish men in song, and Miriam likewise led the women. The singing of the Levites in the Beit Hamikdash was of major importance. Our daily prayers make prominent mention of this singing. The Gemara (Megillah 32a) strongly encourages us to sing the Torah we study. Two sources in particular demonstrate that the Torah considers music to be very important.
The first source is the fourth chapter of Bereshit (Genesis). The Torah there (verses 20-22) describes some of humanity’s first great accomplishments and advances. Included in these advances are the breeding of cattle, the use of iron and copper implements (see the translation of Onkelos), and the development of music. This shows that the Torah regards music as a core achievement of mankind.
The second source is a powerful Talmudic passage that appears on Chagigah 15b. The Gemara (see Rashi ad. loc.) asks how come the great Tanna, Rabi Elisha Ben Avuyah, lost his faith. Why did his great knowledge of Torah fail to protect and prevent him from abandoning the Torah? The Gemara answers that the reason is that “Greek music never ceased to emerge from his mouth.” The lesson is obvious. Music has a profound effect on both the individual and the community. The (mostly negative) impact of The Beatles on society during the 1960’s and 1970’s is a contemporary example of this phenomenon. Music can draw us closer to God and His holy Torah or it has the potential, God forbid, to lead us astray. With this idea in mind, we are ready to explore some of the Halachic issues concerning music.

Talmudic Sources
In light of the above, it is not surprising to find that Chazal issued a number of restrictions regarding music. The Mishnah (Sotah 48a) records that when the Sanhedrin ceased to function in Jerusalem, the Rabbis forbade song in the wine houses. The Jerusalem Talmud (9:12) explains the reason for this decree: “At first, when the Sanhedrin was functioning, it was able to impose discipline and prevent the introduction of inappropriate content in song. When the Sanhedrin ceased to function, it could no longer impose discipline, and people would introduce corrupt lyrics into music.”
The Gemara (Sotah 48a) continues this theme and declares that the song of the chip workers and the farmers was permitted, but the song of the weavers was forbidden. Rashi explains that the permitted songs were not frivolous; they helped the workers and animals perform their tasks. The weavers’ songs were forbidden because they served no constructive purpose; it was an entirely frivolous activity.
 The Gemara on Gittin 7a presents a seemingly more drastic prohibition. The Gemara records that Chazal simply forbade listening to all music subsequent to the destruction of the Temple.

Rishonim - Rashi and Tosafot
The Rishonim debate to what extent the rabbis prohibit the enjoyment of music in the post-Churban era. Rashi (commenting on Gittin 7a) indicates that the prohibition is limited to singing in a tavern. Tosafot (ibid) support Rashi’s contention by citing the aforementioned Mishnah in Sotah. Tosafot argue that this source leads us to conclude that the prohibition applies only to playing music in a drinking house. Tosafot also add two important points. First, they state that it is inappropriate to listen to music excessively. Tosafot cite as proof an anecdote that appears in the Jerusalem Talmud (Megillah 3:2), in which Mar Ukba (a Talmudic authority) chastised the Exilarch (Reish Galuta) for listening to music when going to sleep and waking up – i.e., excessively.
 Second, they state that music that is played in the context of a mitzvah, such as at a wedding celebration, is entirely permissible. The Rambam (Hilchot Taaniot 5:14) similarly writes that it is permissible to play music of a religious nature. The origin of this exception dates back at least to the Geonic era, as Rav Hai Gaon espouses this approach. This exception is codified in the Shulchan Aruch (Orach Chaim 560:3) virtually uncontested.

The Rambam's View
Although Rashi and Tosafot rule fairly leniently on this issue and permit music to be listened to on a moderate basis outside of taverns, the Rambam adopts a much stricter approach. He writes (Hilchot Taaniot 5:14) that instrumental music is entirely forbidden (except in the context of religious music), and vocal music without instrumental accompaniment is permitted only if the singing takes place in a context in which wine is not being consumed. The Tur (Orach Chaim 560) cites a responsum of the Rambam in which he adopts an even stricter stand – even vocal music unaccompanied by instruments and not sung in the content of drinking wine is prohibited.
 The dispute between Rambam and Rashi/Tosafot continues to be debated in the Shulchan Aruch and its commentaries, nineteenth century codes, and contemporary authorities.

 Shulchan Aruch and Its Commentaries
 Rav Yosef Karo (Shulchan Aruch, Orach Chaim 560:3) rules in accordance with the Rambam’s view, but the Rema cites the opinion of Rashi and Tosafot. The Magen Avraham (560:9) cites the Bach, who rules even more strictly than the Mechaber does. Whereas Rav Yosef Karo rules in accordance with the Rambam’s view presented in the Mishneh Torah, the Magen Avraham and Bach believe that the Rambam’s view presented in his responsum is normative. They rule that music is always forbidden unless it is of religious content and nature.

Nineteenth Century Codes
This issue continues to remain a matter of controversy between the great nineteenth century authorities. While the Chayei Adam (137:3) and Mishnah Berurah (560:13) cite the ruling of the Magen Avraham and Bach as normative, the Aruch Hashulchan (560:17) seems to adopt a more lenient approach. He does not cite the opinion of the Magen Avraham and the Bach, but he does cite the opinion of the Rema. Whereas the Magen Avraham and Bach are critical of women who sang while doing their work, the Aruch Hashulchan does not criticize them. The Aruch Hashulchan appears to regard the lenient approach of Rashi and Tosafot as acceptable.

 Contemporary Authorities
This dispute continues to be debated by contemporary authorities. Rav Moshe Feinstein (Teshuvot Igrot Moshe 1:160) adopts a fairly strict ruling in this matter. Although he writes that it is not required to follow the most stringent opinion of the Bach and the Magen Avraham, he regards the strict opinion of Rav Yosef Karo to be normative. On the other hand, Rav Eliezer Waldenburg (Tzitz Eliezer 15:62) endorses the common practice to follow the ruling of the Rema (the view of Rashi and Tosafot) that music in moderation is permitted outside a tavern. Rav Yehudah Amital (Rosh Yeshivat Har Etzion) told me that he agrees with this approach. In addition, Rav Moshe (Teshuvot Igrot Moshe O.C. 3:87) writes that one should not object to one who follows the ruling of the Rama regarding music.
An interesting argument appears in Rav Yaakov Breisch’s responsum on this issue (Teshuvot Chelkat Yaakov 1:62). He suggests that this decree applies only to live music and not to recorded music. This ruling has been applied in practice by some individuals to the periods of time in which it is our custom to refrain from listening to music, such as the Sefirah period, the Three Weeks, and twelve-month mourning period for a parent. However, Rav Moshe Feinstein (in his aforementioned responsum and Teshuvot Igrot Moshe Yoreh Deah 2:137:2) clearly indicates that he does not subscribe to this approach. Rav Ovadia Yosef (Teshuvot Yechave Da’at 6:34) explicitly states that he does not permit listening to music Rav Shmuel David (a contemporary Israeli Halachic authority) writes in Techumin (13:187) that it is very possible that classical music is not included in the rabbinic decree against listening to music subsequent to the destruction of the Temple. He bases this suggestion on the Maharshal (Yam Shel Shlomo 1:17) who writes that listening to music “to hear pleasant sounds or hear something fresh” is permitted. It is similarly reported in the name of Rav Yosef Dov Soloveitchik that music of the sublime (classical music) was not included in the Rabbinic decree. The decree, in the Rav’s opinion, applies only to music of revelry.

Conclusion
 What should emerge from this review of Jewish perspectives on music is that we must take care that the music we listen to is in harmony with our Torah lifestyle and goals. Music with lyrics such as “she don’t lie, she don’t lie, cocaine” is very obviously incompatible with a Torah Hashkafa and lifestyle. The same can be said regarding all leisure activities. Care must be taken to ensure that one’s leisure activities enhance one’s relationship with God and Torah and do not, God forbid, detract from it.

http://koltorah.org/ravj/13-32%20Jewish%20Perspectives%20on%20Music.htm

[muman613]

There are periods of mourning during which we do not listen to music, or listen only to songs sung without instruments (a kapella)...

I have never heard any prohibition against music aside from the periods of mourning. Of course there is the prohibition of Kol Isha.

Of course the music should be appropriate for a Torah mind...

[Israel Chai]

Rabbi Mizrachi says that music and math are the two closest arts to the divine (Torah study). What kind of a title is this? King David would play music.

[Tag-MehirTzedek]

Rabbi Mizrachi says that music and math are the two closest arts to the divine (Torah study). What kind of a title is this? King David would play music.

 Read the essay (or posts in general) before responding, you would be at least partially surprised.

[Israel Chai]

Read the essay (or posts in general) before responding, you would be at least partially surprised.

The title should be "what kind of music is permitted". I'm not on the highest level, but even I know half of the stuff in that "inspiring music" thread is poison. What is meant by religious music? How religious?

[Tag-MehirTzedek]

Listen to this  (mentioned in brief) "Listening to Music During the 3 Weeks R. Meir Gavriel Elbaz  "

 And to this   "Music Ibn Ezra R. Yosef Gavriel Bechhofer " (up to first 15 minutes)


 I'm not saying the Psak for you or me or anyone, just the discussion about it.



http://www.torahanytime.com/search-result/?search=music&type=videos&x=0&y=0

[Tag-MehirTzedek]

The title should be "what kind of music is permitted". I'm not on the highest level, but even I know half of the stuff in that "inspiring music" thread is poison. What is meant by religious music? How religious?

 No, the title is correct. What you said can be perhaps a different discussion, I'm specifically talking about if music is permitted at all. And their were those such as the Rambam (no less) who forbade it altogether (unless for helping with depression).

[Israel Chai]

No, the title is correct. What you said can be perhaps a different discussion, I'm specifically talking about if music is permitted at all. And their were those such as the Rambam (no less) who forbade it altogether (unless for helping with depression).

Until the temple is rebuilt.

[Tag-MehirTzedek]

Until the temple is rebuilt.

 Which included now (since it isn't rebuilt yet).

[muman613]

The title should be "what kind of music is permitted". I'm not on the highest level, but even I know half of the stuff in that "inspiring music" thread is poison. What is meant by religious music? How religious?

What music is poison in that thread? I must have missed it.

Also I do not know what is 'religious music'... Music is music, and the words are the words, hopefully the words and the music work together to cause the listener to feel a feeling.

Music, in my opinion, has the power to influence a persons soul for good, and also for bad. The music itself is nuetral though, as the words usually give the music the power to influence the intellect.

The question, according to my understanding, is whether it is acceptable for a Jew to derive pleasure from music while the Temple has not been rebuilt. I agree that a person who spends all his time listening to music is obviously wasting his time. But I will argue that listening to music from time to time, for instance while driving, or trying to relax after a long day at work, is justified.

All the music I listen to is in order for me to be able to relax and to unwind from the stress of work. The rock groups I like are talented, they produce music which inspires happiness and joy (and it is a mitzvah to be happy), and they are usually politically nuetral (I don't like liberal bands with a liberal agenda).

This topic was discussed many years ago, and I brought the laws concerning the mourning periods of Tish B'Av and the prohibition on music during the counting of the omer.

http://www.chabad.org/library/article_cdo/aid/277597/jewish/Omer-Mourning-Observances.htm

[muman613]

Here is what Chabad says about the content of 'Non-Jewish' music:

http://www.chabad.org/library/article_cdo/aid/568482/jewish/Is-there-any-issue-with-listening-to-non-Jewish-music.htm

Is there any issue with listening to non-Jewish music?
By Malkie Janowski


Music has far more power than most of us realize. I'm sure you've noticed how profound an effect music can have on your mood. In truth, its effects reach even deeper.

There are two issues regarding non-Jewish music: the lyrics, and the music itself. Maimonides, a noted medieval codifier of Jewish law, discusses the issue of lyrics. If the content of a song is either heretical, immodest, or in some way negates Jewish values, it may not be listened to. This is the halachic perspective.

On a more Kabbalistic plane, the fifth Lubavitcher Rebbe explains that a composer of music invests his or her very self into the work. The music is an expression of the composer's soul, and listening to music connects the listener's soul to that of the composer. In light of this, do you really want to give yourself a soul-connection to just anyone? Especially if the composer is an individual whose spirituality and values are suspect at best?

There's another interesting point about listening to non-Jewish music. Following the destruction of the Holy Temple, listening to music was prohibited as a sign of mourning. It only became permissible again due to its profound ability to inspire people in their service of G‑d. After all, that is music's ultimate purpose.

Click here to see a few articles on the effects of music as well as its place in Judaism.

Malkie Janowski for Chabad.org

[Tag-MehirTzedek]

http://www.kashrut.org/forum/viewpost.asp?mid=12806&highlight=

 Says no to going to (live) concerts- non-Jewish or Jewish (meaning Religious music).

[muman613]

Here is a Daf Yomi which explores the Gemara which prohibits music. It seems that it is referring to one who constantly listens (day and night) to music...

http://www.dafyomi.co.il/sotah/insites/so-dt-048.htm

1) HALACHAH: LISTENING TO SONGS AND MUSIC

QUESTION: The Mishnah teaches that when the Sanhedrin ceased to convene, the Chachamim prohibited song at celebrations, as the verse says, "They do not drink wine with song" (Yeshayah 24:9). The Gemara in Gitin (7a) cites a second verse from which it learns that the prohibition against song applies not only to musical instruments but to vocal song (with no musical accompaniment) as well.

The words of the Mishnah, and the verse which provides the source for the prohibition, imply that the prohibition against song applies only at a Beis ha'Mishteh, a party or celebration, or while drinking wine. The Gemara, however, teaches that "any ear that hears song shall be cut off," and that if there is song in a house "destruction is at its doorstep." The Gemara continues and says that even "the song of the weavers" (which accompanies them as they weave) is prohibited. These statements imply that there is a universal prohibition against song which applies even while one is not celebrating or dining. How are these contradictory implications to be reconciled?

ANSWERS:

(a) TOSFOS in Gitin (7a) quotes the Yerushalmi which states that a person should not arise in the morning and retire at night to the accompaniment of song. Tosfos infers from there that listening to song on a frequent and consistent basis is prohibited even while one is not dining. According to Tosfos, the Gemara which prohibits music in the home (and not only at a party) may refer to people who constantly listen to music. The song of the weavers was sung on a constant basis and for an extended period of time each day.
(RASHI (DH Batel Zimra) writes that when Rav Huna decreed that song is prohibited, he included even song in one's home in the prohibition. However, it does not seem that this decree endured.)

(b) The RAMBAM (Hilchos Ta'anis 5:14) implies that although song without musical accompaniment is prohibited only while one drinks wine (as Tosfos writes), nevertheless listening to the melodies of musical instruments is prohibited at all times. The Rambam apparently understands that the Gemara which prohibits listening to song even in one's home and not only while dining refers to song with musical instruments.
This prohibition (against listening to song with musical instruments at any time) apparently was enacted after the prohibition mentioned in the Mishnah. The RI'AZ (see (c) below) implies that this is the prohibition to which the Mishnah later (49a) refers when it says that "Irus," a type of musical instrument, became prohibited after the invasion and conquest of Vespasian.

(c) The RI'AZ, cited by the SHILTEI GIBORIM on the Rif in Berachos (chapter 5), rules even more stringently. He writes that the song of the weavers, and any song which is sung out of frivolity and is intended to lighten the heart, is always prohibited because it draws a person towards bad deeds and character traits. Song is permitted only when it serves a specific purpose and is not simply for entertainment.

The TOSFOS RID seems to understand that the prohibition of song even without musical instruments is not related to the Churban of the Beis ha'Mikdash. Even while the Beis ha'Mikdash is standing, frivolous song is prohibited. This is the explanation for the statements in the Gemara here which denounce the listening to song.

Why was it necessary for the Chachamim to prohibit song at parties when the Sanhedrin ceased to convene? It seems from the Yerushalmi (cited by HE'OROS B'MASECHES SOTAH) that as long as there was a Sanhedrin, the representatives of the Sanhedrin would oversee the celebrations and ensure that the people would not be drawn to sin. Although song was a objectionable practice, there was no need to officially prohibit it while the Sanhedrin convened, because the Sanhedrin would ensure that the people not be drawn to sin. After the Sanhedrin lost its authority and could not appoint overseers, it became necessary to enact a general prohibition against song so that people would not be drawn to sin during celebrations.
The Ri'az adds that the Chachamim later made an additional decree to prohibit "Irus," which refers to musical instruments such as tambourines and harps. If song was already prohibited even without musical instruments, what did this additional decree add? The Ri'az explains that song without instruments is permitted for a purpose, such as to soothe a baby and help it fall asleep, while song with instruments is prohibited even for such a purpose.

(d) The RAMBAM (in Teshuvos #224) cited by the TUR (OC 560) writes that singing even without musical accompaniment is prohibited at all times (in contrast to what the Rambam implies in his ruling in Mishneh Torah, as cited in (b) above). According to the Rambam, it is clear why the Chachamim in the Gemara here attribute such punishments to those who listen to song at any time.

The reasoning and source for the Rambam's ruling are not clear. It is possible that he follows the view of the Tosfos Rid who rules that song is prohibited at all times because of frivolity. However, the Rambam in the Mishneh Torah writes that the prohibition of song was enacted because of the requirement to mourn for the Beis ha'Mikdash. When the Rambam writes in his Teshuvah that song is prohibited, he likely means that it is prohibited due to mourning, based on the Mishnah here.

Why, though, does the Mishnah mention that song is prohibited specifically during celebrations if the prohibition applies at all times? The VILNA GA'ON (on the Rambam, Hilchos Ta'anis, ibid.) explains that the main objective of the Chachamim was to prohibit song at celebrations. The reason the Chachamim prohibited song at all times was to ensure that no singing would occur at celebrations.

Why was it necessary to prohibit the musical instrument called "Irus" at a later time if song without instrumentation was already prohibited? The Vilna Ga'on explains that the "Irus" was a primitive form of musical instrument which did not make a melody by itself (such as a bell or tambourine), and thus it was not included in the first prohibition.

HALACHAH: The SHULCHAN ARUCH (OC 560:3) cites the words of the Rambam in Hilchos Ta'anis ((b) above) who writes that song without instruments is prohibited only while one drinks wine, and song with instruments is prohibited at all times.

The REMA cites the opinion of TOSFOS and RASHI ((a) above) who are even more lenient and rule that both song with instruments and song without instruments is prohibited only while one drinks wine, or when one listens to song frequently and consistently.

The MISHNAH BERURAH (OC 560:13) cites the BACH who sides with the more stringent opinions that song is prohibited at all times, even without musical accompaniment (like (c) and (d) above). In SHA'AR HA'TZIYUN, however, he permits singing to lull a baby to sleep (like (c) above). RAV MOSHE FEINSTEIN zt'l (IGROS MOSHE OC 1:166) writes that although he considers the opinion of the Shulchan Aruch to be the primary Halachic opinion (and thus song without instruments is permitted when one is not dining and when one does not do it regularly), nevertheless a "Ba'al Nefesh" should be stringent and conduct himself in accordance with the ruling of the Mishnah Berurah.

(This discussion refers only to songs which contain no form of profanity or moral depravity. Obviously, songs which contain profanity or moral depravity are forbidden at all times, even when their words are merely spoken and not sung.)

The Poskim cite the RIF in Berachos (chapter 5, in the name of the Ge'onim) who rules that the prohibitions of song after the Churban of the Beis ha'Mikdash apply only to "songs of romance" and songs which describe beauty. Songs of praise to Hash-m and songs which describe Hash-m's kindness are permitted even during celebrations and while one drinks wine, and even with musical accompaniment. The Rema adds that one is also permitted to play songs for the sake of a Mitzvah, such as in order to bring joy to a Chasan and Kalah.

The Gemara in Sanhedrin (101a) prohibits composing a song from a verse in the Torah. The Rif in Berachos (ibid.) cites this prohibition as the Halachah. Although the Shulchan Aruch does not record this Halachah, the MAGEN AVRAHAM (cited by the Mishnah Berurah 560:14) records this Halachah and writes that even at the Shabbos table one should not sing songs composed from verses, unless the songs are universally accepted songs that the Jewish people are accustomed to singing.

[Tag-MehirTzedek]

Actually last response was probably not because of the music but because of other things as well (and that is why he also says not to go to baseball games, but yes to kids circus)

http://www.kashrut.org/forum/viewpost.asp?mid=7289&highlight=

[Israel Chai]

Which included now (since it isn't rebuilt yet).

OK, not holding by Rambam on that... all the religious singers aren't reshaim. And we have music on festivals. Are Rabbis not allowed to sing words of Torah? C'mon now, it's not logical. What if you drag a word on too long? Anyways, by the other standard, what is considered a wine-house? What if i temporarily turn my (G-d willing) house (may I get to it soon) into a temporary wine house for an awesome mikveh party? If a sports team in Israel says "na na na nah, hey hey hey", are they sinning? Also, is this techinically a rabbinical sin to do, or just wtv, it leads to things?

[muman613]

This is beginning to sound like Islam... I believe music is beneficial, and there are Rabbinic sources which back this view.

[Israel Chai]

C'mon now Muman these big haired punks aren;t tzadikim. You can see their immorality come out with their words. Look at half of their eyes. They exuberate filth. I'm not trying to berate you, I'm just can't go there. I get affected by things more than most people do.

[Israel Chai]

Even Rabbi Kahane's youtube videos sometimes have the shalom alecheim song after it. I like that song, and if it's not allowed, then I'll become a Rabbi and allow it, so you can all go by my future ruling.

[muman613]

C'mon now Muman these big haired punks aren;t tzadikim. You can see their immorality come out with their words. Look at half of their eyes. They exuberate filth. I'm not trying to berate you, I'm just can't go there. I get affected by things more than most people do.

What punks?

You don't have to watch anything you don't want to watch... I find the performances incredible examples of talent and mastery of the genre...

[Tag-MehirTzedek]

OK, not holding by Rambam on that... all the religious singers aren't reshaim. And we have music on festivals. Are Rabbis not allowed to sing words of Torah? C'mon now, it's not logical. What if you drag a word on too long? Anyways, by the other standard, what is considered a wine-house? What if i temporarily turn my (G-d willing) house (may I get to it soon) into a temporary wine house for an awesome mikveh party? If a sports team in Israel says "na na na nah, hey hey hey", are they sinning? Also, is this techinically a rabbinical sin to do, or just wtv, it leads to things?

 I didn't say I hold by the Rambam on this (And Rav Bar-Hayim said that listening to music is mutar even during the "3 weeks"( certainly until at least after Rosh Hodesh Av), that's recorded music, don't know or never seen him address anything about live music though (OTOH). And I didn't call Religious singers "Reshaim". I just put this discussion here and the different opinions and Psakim brought.
 Would be interested to know what those who hold strictly by the Rambam do (and if they refrain). Or those who also go by Rav Moshe Feinstein ZTL.

 And also not only the Rambam but those who go strictly by the Shulhan Aruch (or so they claim). I just saw on that list that he also goes like the Rambam, so he forbids it. I'm guessing those who go strictly by the Shulhan Aruch don't listen to music. (unless they get a Heter for being depressed or something like that).

[Israel Chai]

What punks?

You don't have to watch anything you don't want to watch... I find the performances incredible examples of talent and mastery of the genre...

Not going to, and you're not forced to do what I do. Not backing down on saying what I see, however. The greatest talent or the strongest power is nothing, righteousness only is what has any worth.

[Israel Chai]

I didn't say I hold by the Rambam on this (And Rav Bar-Hayim said that listening to music is mutar even during the "3 weeks"( certainly until at least after Rosh Hodesh Av), that's recorded music, don't know or never seen him address anything about live music though (OTOH). And I didn't call Religious singers "Reshaim". I just put this discussion here and the different opinions and Psakim brought.
 Would be interested to know what those who hold strictly by the Rambam do (and if they refrain). Or those who also go by Rav Moshe Feinstein ZTL.

 And also not only the Rambam but those who go strictly by the Shulhan Aruch (or so they claim). I just saw on that list that he also goes like the Rambam, so he forbids it. I'm guessing those who go strictly by the Shulhan Aruch don't listen to music.

I clearly didn't say you hold by anything. I just said what I want to do based on what I think is right. Also why would they ban a harp?? King David played it. So Jewish violinists are reshaim?

[muman613]

Not going to, and you're not forced to do what I do. Not backing down on saying what I see, however. The greatest talent or the strongest power is nothing, righteousness only is what has any worth.

I am not arguing LKZ, I am just stating how I see it.

I understand what you are saying, and I will consider better what I post in the future.

[muman613]

Let me just add that I do observe the mourning period for the counting of the Omer, from after Pesach till Shavuot (49 days)... I also observe the mourning period of Tish B'av... During that time I do not listen to music... There is a period when a capella is permitted.

[muman613]

Here Rabbi Brovender, of WebYeshiva, discusses the halacha...