Musical instruments and avoda zara: Can I use a Tibetan singing bowl for meditation if it’s also used in pagan services? Rabbanit Debbie Zimmerman

The short answer is that buying such instruments on such a site is generally permitted because, on several levels, they’re not specifically designated for avoda zara (worship of false gods). Nevertheless, there are a few things to be careful about.

Musical instruments and avoda zara:

You referred to Shulchan Aruch Yoreh De’ah 142:15, “It is prohibited to listen to instruments of idol worshippers or look at the beauty of idols, because one is enjoying the sight.”

This halakha stems from the prohibition against deriving pleasure from avoda zara, along with anything used to serve or beautify avoda zara, and anything that was offered or consecrated to it.^[1] Therefore, musical instruments consecrated to avoda zara are clearly prohibited.

What’s the status of the music that comes from these instruments?

The idea that music is also prohibited is based on a gemara that rules that, even though it is intangible, one derives benefit when enjoying sights, smells, and sounds, therefore there is a rabbinic prohibition against deriving such personal enjoyment from the Temple service.^[2]

Rabbeinu Yerucham learns from here that one may not listen to music from instruments of avoda zara.^[3]  Rav Hillel Ben Naphtali Herz indicates both listening to music from musical instruments consecrated to these false gods, and music or singing that is a form of worship or accompanies the worship are prohibited.^[4]

Nevertheless, “accessories” that were crafted to serve avoda zara are only prohibited once they are used for that purpose.^[5] Since you are planning on buying something new this is not an issue. Even if you were to buy an instrument that was used to play music for avoda zara, there is an opinion that selling the instrument removes any prohibition or consecration.^[6]

As we will see, it’s possible there would be a problem with a musical instrument that was developed to serve false gods and is still used exclusively for that purpose, but it’s unclear if such a thing exists. Certainly, what you are talking about is something that is often used for meditation, and even if it was originally developed for avoda zara (which does not seem to be the case), it is now divorced from such roots.^[7]

Foreign tunes
If using musical instruments that served avoda zara is prohibited, are tunes prohibited as well? Rema rules that a chazzan who sings foreign songs is told not to do so and can be removed from the job if he continues.^[8] What are these tunes? When is the chazzan singing them?

Some explain that the melodies are those used in services of avoda zara and the chazzan incorporates the tunes into the prayers he leads. Based on Sefer Chassidim, Magen Avraham explains that it’s inappropriate to include tunes used to serve avoda zara to serve the Holy One, even if it’s not strictly prohibited.^[9] Bach explains that this only applies when the tune is unique to a house of avoda zara, but it’s permitted  if the tune is also played in other settings.^[10]

Other poskim, such as Tzitz Eliezer, explain that this refers to melodies from songs that are bawdy or inappropriate. He rules that such tunes are not valid vessels for prayers (and general listening) because they are imbued with impurity; those who hear them will think of the original context, which can lead to inappropriate thoughts.^[11]

Rav Ovadia Yosef disagrees on the context.^[12] He explains that Sefer Chassidim and Rema aren’t referring to which tunes are used for the prayers, but rather to a chazzan who sings bawdy songs outside of shul. The tune itself may be a conduit for prayers. He compares it to the gemara that teaches that in the future the theaters and circuses of Edom (Rome) will be used to teach Torah. He interprets this to mean that places that currently house lewd behavior will be sanctified in the future when they are used for Torah study. ^[13] If a physical space employed for such purposes can be cleansed of impurity and sanctified if it is dedicated to spiritual purposes, all the more so a metaphysical tune can be elevated through a change of words and intention.

Rav Ovadia Yosef also bases his understanding on common practice, since it’s well known that chazzanim employ tunes composed by non-Jews, even those used in church.^[14] While there may be an issue with tunes that were originally composed in service of avoda zara, just as there are those who prohibit using a temple originally built for that purpose, avoda zara is a grave sin and shouldn’t be equated with lewd behavior. Lewd or bawdy behavior is prohibited, but is not problematic enough to imbue the tunes with irredeemable impurity. Therefore, it’s permissible to use the tune for a sanctified purpose when this is done with proper intention – a desire to praise God. He rejects the concern that the tune could be distracting, since he says such a person would be distracted anyway.

Rav Yaakov Epstein examines these opinions and more and offers a middle ground. While he prefers tunes that are expressly composed for Jewish prayers, he says that foreign tunes can be sung if those hearing them are unaware of the original composition.^[15] Another middle ground is offered by Rav David Stav who warns against songs with inappropriate lyrics, but allows tunes that don’t bring negative ideas to mind.^[16]

Therefore, if you look for inspiration and tunes for your instrument and meditation you should be careful to avoid songs that were composed for avoda zara. Other tunes may be used both for your meditation, and possibly in your avodat Hashem, although the latter is more complicated, as we shall see.

Other possible issues:

Avoda zara imagery:

Without going into too much detail, I advise you to make sure that there are no avoda zara images carved or pictured on the item, as that can be a problem. Although some images may  not be problematic depending on what they are and how they are made, it is better to avoid the problem altogether.^[17]

Chukot HaGoyim/Darkei Ha’Emori:

The Torah instructs us not to adopt certain practices from other nations, both customs related to idol worship, but also general cultural norms. Poskim disagree as to the extent of these prohibitions.

In general, many poskim, such as Rema, rule according to Maharik that these prohibitions only apply to customs that don’t have a purpose, or are related to avoda zara, or are practiced for immodest reasons.^[18] Furthermore, Rav Aharon Valkin explained that even if something was originally associated with avoda zara, if it is now divorced from that source – such as exercise classes that use yoga poses – it’s allowed.^[19]

Since you intend to use these instruments for a permitted purpose that seems to be unrelated to avoda zara, they are not prohibited due to chukot hagoyim or darkei ha-emori.

While these instruments are permitted to aid meditation, there may be a problem using them to enhance your prayers. As noted above, there is a prohibition against adopting the practices of idol worshippers. Therefore, some poskim prohibit things like organs in synagogue because Christians use organs in church, and introducing them into the synagogue was understood as trying to mimic this practice.^[20] This prohibition appears to apply to using such instruments in synagogue and for services; playing the organ for non-religious reasons does not seem to be prohibited.^[21] Therefore, even if the more common use of the type of instrument is in service of avoda zara, one may still play it for their own enjoyment.^[22] But it may be problematic to incorporate it into one’s avodat Hashem.