Hearing Women’s Singing as Part of Job

B”H

Hi there,

I have been working as a live sound engineer for over a year now. I basically set up and run sound systems for concerts, speeches etc.

Many of my jobs have been mixing women singing. In fact many have been for frum events (only women in the crowd).

Anyways, I’ve never asked a rov, b/c I have a few colleagues (musicians, videographers etc.) who are frum and have been doing this for years, so I just assumed its ok b/c it is my parnasa.

I just wanted to clarify that what I do is ok. Is it?

Answer:

It is fine for you to carry on your job.

Please see below for sources and further details.

Best wishes.

Sources:

The principle passage of the Talmud dealing with the question of women’s singing — in fact, virtually the only mention of it — is in the Gemara in Berachos (24) discussing the recitation of Kerias Shema. In the context of reciting Kerias Shema in front of an Erva, the Gemara writes that “the voice of a woman is an erva.”

Based on this Gemara, a number of rishonim write that it is forbidden to recite Kerias Shema while hearing the singing voice of a woman (Rav Hai Gaon, Otzar Ha-Geonim 102 (Rav Hai adds that if a person is able to ‘direct his heart’ it is permitted); Yere’im 392; Raavya, Berachos 76; Mordechaim, Berachos 80).

This basic halachah of not reciting Kerias Shema (poskim write that the same applies to davening) is recorded by the Shulchan Aruch (75:3); for possible leniency during Torah study see Shulchan Aruch Harav (75:6) and Chayei Adam (4:6).

Yet, the Rambam (Issurei Biah end of Chap. 21), the Rosh (siman 37) and the Tur (Even Ha-Ezer 21) write that it is forbidden to hear the voice of women singing, implying that this prohibition applies at all times, and not specifically while reciting the Shema. This prohibition is likewise recorded by the Shulchan Aruch (21:1), and see also Shut Chasam Sofer (Choshen Mishpat 190). Based on these clear rulings, it is not permitted, even not during Kerias Shema or davening (or Torah study) to listen to women’s singing. This ruling is explicitly given by the Mishnah Berurah (75:17).

However, a number of authorities write that this only applies to a woman who is known to the listener, and that the prohibition therefore doesn’t apply to recorded singing (see Yabia Omer, Vol. 9, Orach Chaim 108, sec. 43). The Tzitz Eliezer (5:2) writes that in addition, recorded singing is not considered an actual voice, and therefore the prohibition doesn’t apply (see also Beis She’arim, no. 33).

An additional consideration is the fact that a person who works with singing voices will not be inclined to have hirhurim (improper thoughts) as a result of listening. The Sedei Chemed (Kuf) writes that under circumstances where there is no concern for hirhurim (he refers to mixed singing of zemiros on Shabbos) the prohibition will not apply.

Based on the above considerations, and in view of the fact that most authorities agree that the issue is rabbinic and not a Torah issue (see Nishmas Adam 4:1), one can be lenient for the purpose of parnassah.