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ASK THE REBBETZIN Women and Musical Performances Question: Is it a good thing for a Jewish woman to play music on a fiddle? A. If so what should be the situations that she should play in (only at home, or ever in public, only with other women present, or both women and men, or only with immediate family present, play music only with other women or also in a group with men, etc.)? B. What kind of music should a Jewish woman play? Should it be
only Jewish music or is any of the Irish or old time fiddle type
or classical music good to play? C. Is it a good idea at all to teach music and if so would it be
only to girls, only to other Jews, or could she also teach non-Jews?
D. Which kind of music would be ok to teach? E. What about teaching Suzuki method violin? Shanah Tova, Dear Female Musician, I think it's wonderful for a Jewish woman to play any kind of music
as music is a way to express the neshamah (soul) and help both oneself
and the listener to get in touch with their spirituality. A Jewish woman should play whatever instrument she is drawn to.
A. There is only a halachic issue for a woman not to sing in front
of men and boys above the age of nine. There is no halachic problem
with a woman playing music without singing in front of men. Whether
a woman should play in front of men or even together with men depends
on the situation and the minhag of the place. I personally will
not play my guitar in front of men here in Bat Ayin, but I will
play my guitar to accompany my extended family at our annual Chanukah
party, when they sing Chanukah songs. Playing together in a group
with men, could entail a non-tzniut intimate setting. I would not
play together with another man expect in a family situation, for
example with my nephew in his mother's presence. However, professional
musicians who play in a big orchestra where there are both men and
women playing is not an intimate setting, and may be ok. Any situation
which may be questionable should be presented to a competent Rabbi.
B. Regarding the kind of music to play I would recommend first
of all Jewish music, especially Chassidic nigunim. However, also
classical and folk music have sparks of holiness that may be elevated
when we play them for the sake of Hashem. C. For a woman to teach music-We hold that she may teach women
and girls of all ages and boys until the age of Bar mitzvah, but
she should not sing in front of a boy from the age that he turns
nine. If teaching a boy between the age of 9-12, the woman teacher
must adhere to the laws of yichud, and preferable teach during the
day hours when other people pop in. D. Whichever music is ok to play is ok to teach. (See my answer
on B.) E. I think the Suzuki method of teaching is a wonderful way that
a mother can bond with her child. It all depends on the interest
of the child and the family situation. Chana Bracha Siegelbaum Yoga and Kabbalah Question: I am wondering about one of the items on your course description.
You list something called Meditative Movement, which you describe
as "Yoga and Kabbalah." I am informed that various positions
and movements in yoga are signs of obesiance to various Eastern
deities. This being the case, how can it be permitted to perform
yoga? Please advise me on this matter. Rabbi Mordechai Goldstein Shelita: Dear
Chana Bracha, I'm a secretary at Diaspora Yeshiva and I was
the one who sent the reply to your e-mail about yoga. I asked Rebbetzin
Goldstein and she gave me a Hebrew quote which I'll try transliterating into English. The Rebbetzin said, "Chachmah BaGoyim
Tamin, Aval Torah Al Tamin." "The goyim know the human body.
The main thing is your kavanah (intention)." Our intention is purely
physical; health, breathing and exercising every limb. Yoga is widely
used for this purpose and has been for many years. I want
you to know that she consulted with her husband, Rav Mordechai Goldstein,
the Rosh Yeshiva after she received your message, just to confirm
that this was correct. Sincerely, Feigy Ellenbogen Rabbi Mordechai Becher Shelita (Ohr Someyach's Ask the Rabbi): We must distinguish between the exercises and the philosophy. The philosophy is Avodah Zara without doubt. However the exercises have clear physical benefit and are based on rational ideas. As the Code of Jewish Law states: It is forbidden to follow the ways of the pagans... Ramah: But this is only forbidden in regards to customs of the pagans that are based on sexual immorality... or a statute of their religion that has no logical reason, in which case we suspect that it is blemished with pagan [symbolism]... but other customs of pagans that have [tangible physical] benefit are permitted. (Code of Jewish Law, Yoreh Deah 178:1) Hence Rav Yoel Schwartz maintains that to perform yogic exercises is permitted, but to study the philosophy or use their mantras in meditation etc. is prohibited. Sincerely, Rabbi Mordechai Becher
Rabbi Ginsburgh has received your email, and requested that we send you the following reply, which is an answer to the oft-asked questions about the Torah view on various healing methods. We hope that you find it helpful. All wisdom must derive from the Torah. Yoga has negative energy which is connected to Avodah Zarah, and is thus pasul, even if the person practicing does not have these negative thoughts. The "claim" to be one of the ancient teachings that Avraham Avinu sent east with his sons does not sound serious. Were it serious, it would be even worse, for the 'gifts" that Avraham Avinu sent east with his non-Jewish, idolatrous sons (of his maid-servant Ketura) were in fact "impure names [mantras]," i.e., names and practices for the spiritually impure. They are certainly not for Jews (the descendants of Yitzchak [and Yaacov], that in order that he not mix with them and learn from them, Avraham sent his other, foreign sons away). Surely, everything on "the other side" has its parallel in the "side of holiness." In addition to the spiritual (and physical) practices and disciplines which we have received directly from our forefathers and from Sinai, one of the essential powers inherent in our Torah is its ability to "clarify" and "redeem" fallen, Divine sparks, scattered throughout reality, especially in the foreign garb of non-Jewish wisdoms and spiritual practices. The beginning of any "clarification" process based upon Torah (and how much the more so with regard to any wisdom or practice which we have directly inherited from our tradition) is renouncing the non-Jewish "name" (in which inheres the spiritual source) attached to and identified with the wisdom or practice to be clarified. A "name" implies a total "way" and philosophy. "Clarification" always relates to (good) "points," never to complete "ways" (in which the good "points" are in exile). Therefore, the very usage of the name "yoga," whether prefaced with the word "Jewish" or not, does not allow for true clarification (in fact the juxtaposition of the two terms "Jewish yoga" is shatneiz). Feel free to write to the Rav with further questions. Kol Tuv, Dovid Shirel, Rabbi's Personal Assistant Gal Einai Institute |
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