The Effect of Music on the Neshama

(1) It is customary not to get married between Pesach and Shavuot, until Lag BaOmer (the 33rd day), because during that time, the students of Rabbi Akiva died. However, to do "erusin" and "kiddushin" (engagement and betrothal) is OK. And even for "nisuin" (marriage), if someone did so, we do not punish him. Rema: however, from Lag Ba'Omer onwards, all this is permitted (Abudraham, Beit Yosef & Minhagim).

Perhaps someone else will come before him, and it appears to me that it is permitted to do this in the same instance as the "erusin" meal, but to dance in circles, since it is a reshus, we are accustomed to forbid. And it appears to me that even those who made matches, it is forbidden to dance in circles.

1. ...It is permitted to make a meal, but not dancing in circles. And all the more so that it is forbidden to play musical instruments....

Then Moses and the Israelites sang this song to the LORD. They said: I will sing to the LORD, for He has triumphed gloriously; Horse and driver He has hurled into the sea.

(1) The Song of Songs, by Solomon.

(44) Moses came, together with Hosea son of Nun, and recited all the words of this poem in the hearing of the people.

And Rabbi Shefatya said that Rabbi Yoḥanan said: Concerning anyone who reads from the Torah without a melody or studies the Mishna without a song, the verse states: “So too I gave them statutes that were not good, and judgments whereby they should not live” (Ezekiel 20:25), as one who studies Torah through song demonstrates that he is fond of his learning. Furthermore, the tune helps him remember what he has learned.

Melody- like the cantillation marks

The Gemara asks: And did this verse: “Sanctified for praises,” come for that purpose? This verse is necessary to derive other matters. One being that the Merciful One said: Redeem it and then eat it. This midrash interprets hillul, praise, as ḥillul, redemption. And the other matter derived from this verse is: An object which is offered upon the altar and requires a song of praise when it is offered, as is the case with the libation of wine, requires redemption. And that which does not require a song of praise, all other fruits, does not require redemption. And this is in accordance with the opinion that Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said, as Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said: From where is it derived that one only recites a song of praise in the Temple over the libation of wine on the altar? As it is stated: “And the vine replied: Should I leave my wine, which gladdens God and man, and go and wave above the trees?” (Judges 9:13). If wine gladdens people, in what way does it gladden God? Rather, derive from here that one only recites a song of praise over wine, as wine gladdens God when offered as part of the service in the Temple.

(4) All the prophets do not prophesy every time they may desire, but they must prepare their minds, rest in a state of exultation and hearty contentment, and in undisturbed solitude; for, prophecy does not rest upon any prophet either when he is in a state of melancholy or in a state of indolence, but when he is in a state of delightfulness.²Shabbot, 30a. C. Therefore, the disciples of the prophets had before them the harp, the timbrel, the flute and the violin when they were seeking the spirit of prophecy, whereof it is said: "And they strove to prophecy" (I Sam. 10.5), meaning, they followed the path of prophecy until they did prophesy, as one says: "Yonder is one aspiring to become great."

(1) 1. When tzaddikim are publicized in the world, through this new melodies are brought into the world.

(2) 2. The Leviim had a special melody designated for each day, but now, in the Exile, the melodies have been forgotten. When some tragedy comes upon some nation, the melody of the Leviim corresponding to that crisis is aroused (lit. sparks or glistens).

(3) 3. Through the melodies that contain a tone of crying, it is possible to release the captives, the aspect of "He brings out prisoners bakosharot (in a kosher -- propitious -- time).” [t.n. The word bakosharot is split into two words (by the Medrash): beki -- meaning crying, shirot -- meaning song = song with a crying tone].

(4) 4. Through song, a person can be discerned if he accepted upon himself the yoke of Torah.

(5) 5. That which a person when he drinks begins to sing and make melody (/music), which is not so when he eats -- this is because they (the Jews in the desert) expressed shira (song of praise and gratitude to G-d) over the Well, and not over the Manna.

The Gemara further relates: They sent the following question to Mar Ukva: From where do we derive that song is forbidden in the present, following the destruction of the Temple? He scored parchment and wrote to them: “Rejoice not, O Israel, to exultation, like the peoples” (Hosea 9:1). The Gemara asks: And let him send them a response from here: “They do not drink wine with a song; strong drink is bitter to them who drink it” (Isaiah 24:9), indicating that song is no longer allowed. The Gemara answers: If he had answered by citing that verse, I would say that this matter applies only to instrumental music, in accordance with the previous verse: “The mirth of tabrets ceases, the noise of them who rejoice ends, the joy of the harp ceases” (Isaiah 24:8); however, vocal song is permitted. Therefore, Mar Ukva teaches us that all types of song are forbidden.