Judaism, the Omer and the Absense of Music

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Music plays a major role in Judaism, Eretz Yisrael, and Torah observance; similarly, its deliberate absence during the Omer period is significant and worthy of exploration. Jews around the world sing the same melodies in shuls, during the holidays, or even when habitually humming “Jewish” tunes, unsure from where they know them. Many self-proclaimed “non-religious” Jews I know can chant to me the Kol Nidrei melody, as it is etched deeply in their souls. On buses, in clubs, falafel shops, and most endearingly, by the Western Wall, there is either music over a stereo, or music being sung and played with various instruments. At a “secular” party in Tel Aviv, one can hear G-d’s name threaded throughout the lyrics. In Israel’s recent top-chart songs, Od Yoter Tov, the first lyrics are:  “G-d is a good Father, and He extols me, He sees my good deeds.” Jewish mysticism tells us that the language of Heaven is music, and that the angels support one another to sing praises to their Creator. As said in our daily recitation of Shema in the morning, “To the blessed G-d they shall offer sweet melodies; to the King, the living and enduring G-d, they shall sing hymns and proclaim praises.” When we stand to pray before G-d, we are to emulate the angels by keeping our legs and feet together. So too, when we sing praises to our Creator, we are likened to His angels who know only His perfection from on High. Even the most “non-religious” Jew living in Israel sings and dances in praise to G-d – haven’t you heard of the “Disco Rabbi”, Yitzhak Dovid Grossman?

With the exception of Chol Hamoed and Yom Haatzmaut, (celebrating the return of Jews in their ancestral homeland after 2000 years), one living in Israel is unlikely to attend instrumental concerts between the 16 of Nisan and Lag Ba’Omer.¹  During this period of time, the absence of music falls both under the categories of a halachic mandate, and a time-sensitive, yet varying, custom for both Ashkenazim and Sephardim. Within the 49 days counting the Omer, Ashkenazim can begin listening to music on the 33rd day of the Omer, while Sephardim wait until the 34th day. It is important to clarify that most rabbeim do not necessarily encourage celebrating Yom Haatzmaut with music, but the reason for this is beyond the scope of this article. Regarding the holiday of Lag B’Omer: what exactly is being celebrated that rabbeim permit the reintroduction of music, specifically containing instruments? 

It is important to connect the above to another tragedy Jews recall, being the destruction of the Beis Hamikdash. It is accepted by most, if not all Jews that the paramount reason for G-d allowing the Temple to be destroyed is exactly the sin of Rabbi Akiva’s students: baseless hatred. As the Talmud explicitly says, “…in the Second Temple period the people were engaged in Torah study, observance of mitzvahs, and acts of kindness, so why was the Second Temple destroyed? It was destroyed due to the fact that there was baseless hatred during that period.

A break from the semi-mourning of the Omer, key aspects of Lag Ba’omer include holding Jewish weddings (it is the one day during the Omer when Jewish law permits them), lighting bonfires and getting haircuts². Most notably to the relevance of this article, is the sudden allowance for music with instruments. What makes this day one of celebration? The Talmud explains that during this time period of the Omer, a plague killed thousands of Rabbi Akiva’s students because they did not treat one another respectfully³. The mourning period is a symbolic time to remember the severity of dishonoring one’s fellow Jews, and that G-d does indeed punish those who are unkind to His children, being their own brothers and sisters. 

It is important to connect the above to another tragedy Jews recall, being the destruction of the Beis Hamikdash. It is accepted by most, if not all Jews that the paramount reason for G-d allowing the Temple to be destroyed is exactly the sin of Rabbi Akiva’s students: baseless hatred. As the Talmud explicitly says, “…in the Second Temple period the people were engaged in Torah study, observance of mitzvahs, and acts of kindness, so why was the Second Temple destroyed? It was destroyed due to the fact that there was baseless hatred during that period. This comes to teach you that the sin of baseless hatred is equivalent to the three severe transgressions: idol worship, forbidden sexual relations and bloodshed.”⁴

 The Rambam holds that since the destruction of the Temple, no Jew should listen to music with instruments, because we are still mourning until redemption comes. Similarly, from the time the Beit Hamikdash was destroyed, our Sages collectively prohibited listening to songs accompanied by musical instruments⁵. However, this mandate is not held by most, as it is explained that doing so would cause national depression and despair. Rather, we commemorate specific periods in our Jewish calendar to conduct ourselves differently – in remembrance of why we mourn, as explained, being due to our poor treatment of one another – which includes not listening to music. 

The absence of music, during the Omer period, then, teaches us something quite profound about the shared Jewish soul and our connection to music. When the Temple is rebuilt in Jerusalem, we know that the Levites will return to their role as musicians – inspiring us to praise G-d with fervor, sincerity, and song. Perek 150 of Tehillim itself instructs us to praise G-d in His Sanctuary (the Holy Temple, or Beis Hamikdash), not in silence and with somber spirits; the psalm goes onto instruct us to “Praise Him with drum and dance; praise Him with organ and flute. Praise Him with clanging cymbals; praise Him with resonant trumpets.” Truly, our praises of G-d should be melodious tunes which reach the Heavens. However, during the Omer, we are in mourning, not only in remembrance of Rabbi Akiva’s students who died, but something far deeper than that. 

Between our freedom of Passover, and Shavuot – we are essentially wandering. We embody, in a way, “the eternally wandering Jew”. Without the Torah, which was given on the holiday of Shavuot, what are we doing and where are we going? Is freedom the absence of responsibility, or is freedom commitment to something that lifts us to higher, spiritual realms of truth? With the Torah, we are freed from serving this temporary and physical world, and are lifted from the chains which bind us to the many struggles of life. The Torah is something to celebrate – and without loving our fellow Jew, and accepting G-d’s commandments as “one man, with one heart”, there is not much to earnestly celebrate. Therefore, during the Omer period, as we prepare to receive G-d’s laws, let us not forget that we are in this together. As it is said, “G-d is a good Father, and He extols me, He sees my good deeds” – no matter how far we might feel from him. On a more universal note, what else lifts humans to higher, spiritual realms (in an almost inexplicable way)? Music! The instruments included in such celebration are clanging cymbals, flutes, trumpets, and drums – just as Tehillim 150 tells us – and G-d willing, we will merit to elevate them in praise at the rebuilt Third Temple speedily in our days. 

1. Except for Chol Hamoed and after Lag BaOmer during which it is permitted to listen to music and attend concerts. ↩︎
2. Klagsbrun, F. (2022, May 12). What is Lag Ba’omer? My Jewish Learning. https://www.myjewishlearning.com/article/lag-baomer/   ↩︎
3. Yevamot 62b ↩︎
4. Talmud, Yoma 9b. ↩︎
5. Gittin 7a ↩︎