21b
{Brachot 31a continued}
for it is stated in Tehillim 126:2:
| אָז, יֹאמְרוּ בַגּוֹיִם-- הִגְדִּיל ה, לַעֲשׂוֹת עִם-אֵלֶּה. | 2 Then was our mouth filled with laughter, and our tongue with singing; {N} then said they among the nations: 'The LORD hath done great things with these.' |
They said regarding Rabbi Shimon ben Lakish that his mouth was not filled with laughter in this world from the time he heard this teaching from Rabbi Yochanan his teacher.
We learn in the first perek of Gittin {7a}:
It was asked of Mar Ukva: Singing, from where do we know it is forbidden {at carousals}?
He marked lines {on the paper to write upon, perhaps because he was writing psukim} and wrote: (Hoshea 9:1)
| א אַל-תִּשְׂמַח יִשְׂרָאֵל אֶל-גִּיל כָּעַמִּים, כִּי זָנִיתָ מֵעַל אֱלֹהֶיךָ; אָהַבְתָּ אֶתְנָן, עַל כָּל-גָּרְנוֹת דָּגָן. | 1 Rejoice not, O Israel, unto exultation, like the peoples, for thou hast gone astray from thy God, thou hast loved a harlot's hire upon every corn-floor. |
Should he not have written Yeshaya 24:9?
| ט בַּשִּׁיר, לֹא יִשְׁתּוּ-יָיִן; יֵמַר שֵׁכָר, לְשֹׁתָיו. | 9 They drink not wine with a song; strong drink is bitter to them that drink it. |
Ravina found Mar bar Rav Ashi weaving a garland for his daughter. He said to him: Sir, do you not hold with Yechezkel 21:31?
- at the time the mitznefet is on the head of the Kohen Gadol, all men shall have on their heads wear the crown {atara}. If the mitznefet is removed from the head of the Kohen Gadol, the crown is removed from the heads of all mean.
He said to him: The men [have to follow] the example of the High Priest, but not the women.
And we learnt at the end of Sota {48a}:
Rav said: The ear that listens to song should be torn off.
Rava said: When there is song in a house there is destruction on its threshold; as it is stated {in Tzefania 2:14}:
Rav Yosef said: When men sing and women join in it is licentiousness; when women sing and men join in it is like fire in flax.
What is the practical difference {between designating these two types of mixed singing these names}?
To abolish this one before that one.
{That is, the first is worse than the second, so if you can only abolish one, focus on the first.}
Rabbi Yochanan said: Whoever drinks to the accompaniment of the four musical instruments brings five punishments to the world, for it is stated in Yeshaya 5:11-12:
The Gaon explains, this that we say that song in the mouth is forbidden, these words are, for example, songs of brotherhood, and odes to beautiful things, such as the Yishmaelim call אשעאד {??}, but the such things as songs and praises and recollections of the lovingkindness of Hashem, no Jewish person refrains from this, and it is the custom of all Jews to say them in wedding halls and banquet halls, with melody and sounds of joy, and we do not see anyone who discourages this.
We learn in perek Chelek {Sanhedrin 11th perek, daf 101a}:
The Sages learnt {in a brayta}: One who reads a pasuk from Shir HaShirim and makes it into a type of song; and one who reads a pasuk in the banquet hall, not at its proper time {i.e. making it jest} brings evil to the world.
For the Torah girds itself in sackcloth and stands before Hashem, and says: Master of the world! Your sons have made me like the harp that the gentiles play.
Hashem says to her {the Torah}: My daughter! If so {if they should not do what they are currently doing}, what should my children do at the time they eat and drink and rejoice?
She says before him: Master of the world! If they are masters of Scripture, let them involve themselves in Scripture, in Prophets, and in Writings. If they are masters of Mishna, let them involve themselves in Mishna, in Halacha, and in Agada. If they are masters of Talmud, let them involve themselves in Talmud - in the laws of Pesach during Pesach, in the laws of Shavuot {=Atzeret} during Shavuot, in the laws of Succot {Chag} during Succot.
Rabbi Shimon ben Eleazar testified in the name {on the authority} of Rabbi Yehoshua ben Chanania {our gemara has Rabbi Shimon ben Chanania}: one who reads a pasuk in its proper time brings goodness to the world, as is stated in Mishlei 15:23:
| כג שִׂמְחָה לָאִישׁ, בְּמַעֲנֵה-פִיו; וְדָבָר בְּעִתּוֹ מַה-טּוֹב. | 23 A man hath joy in the answer of his mouth; and a word in due season, how good is it! |
{Brachot 31a now resumes}
The Sages learnt {in a brayta}: One should not stand to pray immediately after a court case, nor after {a discussion of} halacha, but rather from a decided {and thus simple} halacha.
Abaye said: such as what Rabbi Zera said: Jewish women have imposed a stringency upon themselves, such that even if they see a drop of blood no bigger than a mustard seed they wait seven [clean] days after it.
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