Singing in Judaism

Rabbi Akiva says: Sing every day, sing every day, i.e., review your studies like a song that one sings over and over. Rav Yitzḥak bar Avudimi says: From what verse is this derived? It is as it is stated: “The hunger of the laborer labors for him; for his mouth presses upon him” (Proverbs 16:26), i.e., he exhausts his mouth through constant review and study. He labors in Torah in this place, this world, and his Torah labors for him in another place, the World-to-Come.

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.

Sing every day - Even if one has reviewed his learning, he should sing it every day, and this will cause your life in the World to Come to be with happiness and songs.

It was taught in a baraita that Abba Binyamin said: One’s prayer is only fully heard in a synagogue, as it is stated with regard to King Solomon’s prayer in the Temple: “Yet have You turned toward the prayer of Your servant and to his supplication, Lord my God, to listen to the song and the prayer which Your servant prays before You on this day” (I Kings 8:28). The following verse concludes: “To hear the prayer Your servant directs toward this place” (I Kings 8:29). We see that one’s prayer is heard specifically in the Temple, of which the synagogue is a microcosm (Rav Yoshiyahu Pinto). It may be inferred that in a place of song, a synagogue where God’s praises are sung, there prayer should be.

Truly GOD has comforted Zion,Comforted all her ruins—Made her wilderness like Eden,Her desert like the Garden of GOD.Gladness and joy shall abide there,Thanksgiving and the sound of music.

(15) Now then, get me a musician.”As the musician played, GOD’s hand came upon him,

Our Rabbis taught: The [playing of the] flute overrides the Shabbat, the words of R. Yose bar Judah. But the Sages say: It does not override even the Festival. R. Yoseph said: The dispute concerns only the song that accompanied the sacrifices, since R. Yose holds that the essential feature of the [Temple] music is with an instrument, so it is considered Temple service and it overrides the Shabbat, whereas the Rabbis hold that the essential feature of the [Temple] music is the singing by voice, so the [playing of the instruments] is not considered Temple service and does not, therefore, override Shabbat But with regard to the singing at the Festival of Water-Drawing, all agree that it is a just an expression of rejoicing and does not, therefore, override the Sabbath.

Exodus 15,1.“then Moses and the ‎Children of Israel sang this song and they said: ‎saying;” first we must understand that the ‎essence of joy is what a person feels in his heart; ‎seeing that this is so, what need is there to express ‎these feelings in speech and song or poetry at the time ‎of his joy?The reason is that joy in one’s heart, ‎unless formulated in word and song is bound to ‎subside and cease altogether in short order. By giving ‎verbal expression to one’s joy and composing a song ‎and writing poetry one prolongs and intensifies this ‎feeling of joy. The Israelites were aware of this ‎psychological axiom, and this is why they yearned to ‎give proper expression to their joy. They yearned to ‎share their joy with the Creator, Who had been the ‎architect enabling them to harbour such joyous ‎feelings in their breasts. This is the reason why the ‎Torah adds the words: ‎ויאמרו לאמור‎ “they said, saying;” ‎the word ‎לאמור‎ presumably refers to extraneous words, ‎not included in the actual song that follows; if this ‎were not so, who was there that they could have ‎spoken to about this other than their peers who had all ‎experienced the same salvation?‎

(2) Behold! whoever hears song from an evil singer, it hinders his service of the Creator. But when he hears from a fit and worthy singer, then it benefits him, as will be explained. For behold, the voice of the song is drawn from the birds, as it says in the Midrash (Vayikra Rabbah 16): "Why is it that the leper -- his purification depends on two live, clean birds? Let the chatterer (the birds) come and atone for the chatterer (the leper). For he was stricken because of [his] voice that spoke slander." Hence, whoever is fit, his song is drawn from the two live, clean birds. And it is written in the Zohar (Vayikra 53), that the two birds mentioned above, nurse from the place that prophets nurse. This is why the singer is called ChaZzaN, a term for vision (ChaZzoN), i.e. a term for prophecy, for he takes the song from the place that the prophets nurse. But when the singer is wicked, then he takes his song from other birds that are in the qlipah (shells, evil forces).

5. Know this: by means of melody, a Tzaddik like Moses can raise the souls fallen into the heresy of the empty void. And know: every kind of wisdom in the world has melody and music which are unique to it, and each wisdom is derived from its particular music. This is the meaning of "skilful song" (Psalms 47:8) - each song is associated with particular skill and wisdom.

MELODYA holy melody gives strength to the forces of holiness. But the music of the Sitra Achra, the Other Side, damages these forces and lengthens the exile. It makes people stumble and traps them like birds in a snare. Be very careful never to listen to this kind of music at all. The musicians and singers who produce it have no religious intentions whatsoever. On the contrary, they only want to make money or become famous. Listening to this kind of music can seriously weaken your devotion to God. But the melodies played by a truly religious, God-fearing musician can be very inspiring. They can strengthen your devotion immensely (Likutey Moharan I, 3).

The music of one who is truly God-fearing can help you to be happy. It has the power to break the force of fantasy. This will sharpen your memory: you will be able to center your thoughts on the World to Come and to understand the hints which God sends you constantly each day in order to draw you closer to Him. Music and joy can inspire you with the spirit of prophecy — ruach hakodesh, the holy spirit (Ibid. 6).

Music is merely a type of revelation of the soul and its feelings. The soul manifests itself in the words with which a person expresses his thoughts and feelings of pain or joy, and, even more than that, in his voice. Our holy texts note that when a person’s sufferings overwhelm him (heaven forbid), he can no longer speak, but he only cries out and moans without words. In the same way, a tune, which is comprised of sounds of joy or bitterness, arouses a person’s feelings, and within these feelings the lineaments of his soul are revealed. But this does not dictate what an emotion-filled person will do with the portion of his soul that is now manifesting itself.

Music and joy can help you to pour out your words like water before God. When you are constantly happy it is easy to express yourself in words before God and meditate well (Ibid. 6).

Music sweetens the harsh judgements. When you sing the words of the prayers in a clear, bright voice, the Shechinah is robed in radiant garments, and this is how the harsh judgements are sweetened (42).

Music has a tremendous power to draw you to God. Get into the habit of always singing a tune. It will give you new life and send joy into your soul. Then you will be able to bind yourself to God. It is especially good to sing on Shabbat and the festivals, and at a wedding celebration (273).

GEMARA: The Gemara poses a question with regard to the first clause of the mishna: And from where is it derived that the verse: “With song they shall not drink wine” (Isaiah 24:9) is written about the period from the time when the Sanhedrin was nullified? Rav Huna, son of Rav Yehoshua, said: From that which the verse states: “The Elders have ceased from the gate, the young men from their music” (Lamentations 5:14). This indicates that the dissolution of the Sanhedrin, who are the Elders from the gate, is linked to the end of the young men singing. Rav said: The ear that hears song should be uprooted, as it is prohibited to listen to music after the destruction of the Temple. Rava said: If there is song in a house there will be destruction on the threshold, as it is stated: “Voices shall sing in the windows; desolation shall be in the doorposts; for its cedar work shall be uncovered” (Zephaniah 2:14). The word “uncovered” [era] could be read to mean: Its city [ira]. The Gemara asks: What is the meaning of: For its cedar work shall be its city? Furthermore, Rabbi Yitzḥak wondered when he said: Is a house interlaced with cedars not as strong as a city, and therefore not threatened by desolation? Rather, it means that even a house interlaced with cedars will become unstable [mitroe’a] if song is heard there. Rav Ashi said: Learn from it that when the destruction starts it starts with the threshold, as it is stated: “Desolation shall be in the posts.” And if you wish, say instead that they derive this idea from here: “In the city is left desolation, and the gate is smitten unto ruin [she’iyya]” (Isaiah 24:12). The term “ruin” here is referring to the destructive demon known as She’iyya, who strikes the gate first. Mar bar Rav Ashi said: I saw it, this She’iyya, and it was goring and wreaking havoc like an ox. Rav Huna said: The song of those who pull ships and lead the herd is permitted, for their singing assists them to establish a rhythm in their work. However, that of weavers is forbidden, as they sing only for their own enjoyment. The Gemara relates that subsequently, Rav Huna nullified all types of song, and this led to a general blessing: The price of one hundred ducks stood at a dinar, and one hundred se’a of wheat at a dinar, and there was no desire for them even at such a cheap price, due to their great abundance. Later, when Rav Ḥisda came and belittled this prohibition, people began to sing again. As a result, prices increased greatly, and this led to a situation whereby one wanted a single duck for one dinar and it could not be found.

Singing - This is to sing in the feasting house [ie. the prohibition on singing only applies in a house of feasting/drinking]

One who speaks of the praises and glory of God is like one who recounts that there is a great light [like the sun] that shines in a certain place far away. But one who sings a song of praise and glory for God is like one who brings a candle close from far away. This [singing] arouses in him an extra visioning power of the B’nei Nevi’im (children of prophets) that is within him, and through his song and spirit it is somewhat revealed.

(19) Now therefore write this song for yourself, and teach it the children of Israel; put it in their mouths, that this song may be a witness for Me for the children of Israel.

The old men are gone from the gate,The young men from their music.

Let our lord give the order [and] the courtiers in attendance on you will look for someone who is skilled at playing the lyre; whenever the evil spirit of God comes over you, he will play it and you will feel better.”