Reply To: Dilemma involving Jewish singer(s)

The asterisks enclose a point I feel is relevant to the discussion.

1st teshuva:

(About the law of listening to songs of idol-worshippers, Rosh Chodesh Menachem Av, Taf-Shin-Lamed, [something], my friend, the

honorable Mr. Yerachmiel Pinchas Friedman shlita:)

Behold, the songs that the Christians sing in their church, it is certainly forbidden to listen to them even by means of a radio and even by means of a phonograph.

Not only the songs which they sing now but even those that they sang previously, even though they have now stopped singing those songs, it is forbidden.

Also a song that any Christian composed for a verse from Tehillim in the language that they have translated it into is forbidden, for [stam/without contrary information] the songs that the Christians compose for verses of Tehillim are to sing to their [tiflus/idol (in this context)], which is forbidden.

*If one knows that the intention of the song’s composer was not to sing [for their service/to their idol] but merely to sing for the pleasure of singing, even though the composer of the song is a Christian and an [idol-worshipper], there is nothing forbidden in this, but [stama/without contrary information], one should assume that it is for their [service/idol] and forbidden, even for the sake of one’s livelihood.*

(NOTE: Practical discussion stops from here until the last point.)

See Chagigah, folio 15, that Shmuel answered about a man as great in Torah as Acher having [gone out to a bad tarbus/gone off the derech, in modern parlance] that it was because Greek song did not cease from his mouth.

Rashi there explains: This is astonishing, for could it be that because of the prohibition against song after the Destruction (of the Bais Hamikdosh), which is a Rabbinic prohibition, he [went out to a bad tarbus/went off the derech]?

(NOTE: I think this is the end of the Rashi quotation.)

Also, it is even more astonishing, for the prohibition is only in a place of feasting, per the language of the Mishna in Sotah, folio 48, and so it is in Rashi, Gittin folio 7.

Tosafos there writes that it is proper to be stringent about one who is accustomed (to hear singing [music?]) also when he gets up and when he goes to sleep, which he brings from the Yerushalmi. The wording of Tosafos implies that this is not an actual prohibition, only that it it is proper to be stringent, but in the Tur, Section 560, it is implied that according to Tosafos, it is an actual prohibition for one who is accustomed, but song, there is no prohibition of.

At any rate, even in the forbidden manner, it is not a prohibition such that this should have any relation to [minus/heresy], as the Maharsho asked in Chiddushei Agaddos.

Rashi’s intention requires looking into, for it is not possible to explain that this was a punishment for this sin of song, for it is not possible to punish (a man) that he become a [min/heretic] and a wicked man, which is something that is dependent on a man’s free will, and this is not part of the matter of reward and punishment.

Therefore the Maharsho concludes that it was song of idol-

worshippers, for this prohibition is of the prohibitions of idol-worship, which are related to [minus/heresy], and if so, we see that it is a great prohibition, {which / for it} can lead chas v’shalom to [minus/heresy].

There is also [m’meila/included?] as well the prohibition of mentioning the names of idols, which is forbidden by the [lav/negative commandment] of [Lo yishoma al picha/They shall not be heard via your mouth], which is forbidden even in case of necessity, as stated in Shulchan Aruch, Yoreh Dei’ah, Section 147 Sub-section 1.

Behold I am his friend who blesses him, (signature)