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- Bemare Habazak - Rabbis Questions
Answer: The mishna (Beitza 36b) forbids one to clap, bang with his hands on his thighs, or dance on Shabbat, and the gemara explains that it is out of concern one will be metaken (lit., fix) a musical instrument. The gemara (Eiruvin 104a) says that while there is a machloket whether one can use a utensil to make non-musical sounds, one certainly may not use an instrument to produce pleasant noises.
There has long been tension between these halachot and practice. The gemara (Beitza 30a) says that the reason rabbis did not protest when people clapped and danced is that it is better that people sin unknowingly than knowingly. The Rama (Orach Chayim 339:3), bothered by such practices in his time, said that either that concern of non-compliance still exists or people rely on Tosafot (Beitza 30a). Tosafot says that since nowadays people do not know how to make musical instruments, the prohibition does not apply. Although Tosafot’s thesis is surprising and not widely accepted, the Rama cites it as a second possible explanation for lenient practice.
How far does the leniency go? The Mishna Berura (339:10) says that the Rama (reluctantly) condones only clapping, thigh banging, and dancing, not use of noise-making and musical instruments. Others understand the Rama broadly. Actually, the Rama elsewhere (OC 338:3; Shut 125; see Magen Avraham 338:5) clarifies himself. One may make a beat with non-instruments. Musical instruments are permitted only for a non-Jew to play at our behest (the Rama referred to wedding celebrations, which in the past could continue into Shabbat).
Our minhag nowadays is not to use musical instruments (even by non-Jews for mitzvot). Regarding not classical musical instruments for music, including making an audible beat while singing (e.g., "drumming" on a table), the Mishna Berura (ibid.) and contemporary poskim (see Shemirat Shabbat K’hilchata 28:41; Yalkut Yosef 338:1; Orchot Shabbat 21:33) forbid it; we agree. Yet, it is undeniable that many serious Jews do bang on the tables during zemirot. They apparently rely on the lenient opinions and the assumption that any action that enhances an activity that enhances Shabbat (e.g., davening, zemirot) is grounds for leniency in the case of a mitzva. (The latter assumption is far from simple – see Tosafot, Sukka 50a – further discussion development is beyond our scope). We would neither permit nor come out against one who "drums" in this way.
Back to your cups. Cups are not a musical instrument. Are cups on a table worse than hands on a table, considering that, either way, the table is a makeshift drum? (Unlike most drums, a bongo drum is played by hands on an instrument). They might be slightly worse, as hands hitting many things, including each other, produce noise, so hands on a table may be compared to clapping, while cups on a table more closely resemble a makeshift musical instrument (see Shulchan Aruch, OC 339:3). Importantly, the lenient practice is regarding hands, not instruments, on the table (Bnei Banim I:12).
You were filmed during the week, like Chassidic music artists singing zemirot with orchestras. Yet because people might think what you did is permitted on Shabbat, they could mistakenly copy you on Shabbat. Lifnei iver does not apply to cases where you neither facilitate nor encourage a violation. If it were a clear violation of Shabbat, there would be more reason to make clear disclaimers to avoid confusion. However, since some rabbis would permit the cups and most rabbis do not protest when people do something similar (i.e., banging with hands), any step you might take to avoid confusion is, perhaps laudable, but not mandated.
Bemare Habazak - Rabbis Questions (654)
Various Rabbis
77 - Encouraging a Child to Criticize His Parent
78 - Keep the Beat?
79 - Continuing to Pray for Rain
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Various Rabbis
Various Rabbis including those of of Yeshivat Bet El, such as Rabbi Chaim Katz, Rabbi Binyamin Bamberger and Rabbi Yitzchak Greenblat and others.
Moreshet Shaul Moreshet Shaul: A Crown and its Scepter – part II
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 294-5
Rabbis in Midrash
Lessons
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Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
