Kol Be'Isha Erva: Understanding the Jewish Law of Hearing a Woman's Singing Voice

In the rich tradition of Torah law, there are guidelines that govern even the sensory experiences of a Jew, protecting the sanctity of the mind and soul. One such law is the prohibition known as "Kol Be’Isha Erva" — literally, "the voice of a woman is considered erva (nakedness)" — referring to the halachic (Jewish legal) restriction against men listening to a woman sing.

Defining Halacha: Fixed, Sacred, and Non-Negotiable

Before exploring this law in depth, it is essential to understand what Halacha (Jewish law) truly is. Halacha is not simply a set of "suggestions" or "personal practices." It is the Divine blueprint for life, revealed by G-d through the Torah and transmitted through an unbroken chain of tradition, refined and clarified by the Sages throughout generations. Halacha is not subject to the whims of individual opinion or societal trends; it is sacred, immutable, and must be approached with reverence and responsibility. Those who commit themselves to living according to the Torah must treat Halacha as a precious and binding covenant with G-d Himself.

Kol Be'Isha Erva: A Broad Consensus

The principle that the singing voice of a woman constitutes erva is found explicitly in the Talmud (Berachot 24a), where it states:

"Kol be'isha erva."

The commentators explain that just as physical immodesty is restricted, so too is vocal expression in a musical, singing format, as it can stimulate improper thoughts.

There is broad agreement among the Rishonim (early sages) and Acharonim (later authorities) that this prohibition applies even when the woman is not singing in an obviously provocative manner, and even when the context of the singing is not inherently sexual. Simply the act of a woman singing, with her voice raised in melody, falls under this prohibition for men listening to her.

Rabbi Yosef Karo (author of the Shulchan Aruch), Rabbi Moshe Isserles (Rema), and numerous others affirm this prohibition as binding. Many poskim (halachic decisors) emphasize that even if women are singing together in a communal or seemingly "neutral" setting — such as folk songs or national anthems — the prohibition remains.

The Jewish Mind and Heart: Reserved for Divine Service

Fundamental to all of Torah life is the understanding that the mind and heart of a Jew must be entirely in the service of HaShem. A Jew’s thoughts, loves, fears, and passions are meant to be directed toward holiness, toward awe of G-d and love of G-d.

Music and song, therefore, are not neutral forms of emotional expression in Judaism.

They are sacred vessels — intended primarily for praising HaShem, elevating one’s character, stirring feelings of repentance, inspiration, and devotion.

In contrast to the cultures of the nations, where music often focuses on romantic love, human passions, and mundane matters, Jewish music ideally distances itself from such themes.

Singing about physical love between man and woman, for instance, is foreign to the holy purpose of Jewish song.

The Jewish soul expresses its deepest emotions through song — but these emotions are always meant to be uplifted, never lowered.

Hasidic Teachings: Song is Meant for Holiness

In Hasidic thought, song (niggun) has always held a central and lofty place — but within very carefully protected borders. Song is not merely emotional entertainment; it is a sacred vessel meant to elevate the soul and praise Hashem.

The Baal Shem Tov and his disciples taught that true music in Judaism serves as a ladder for the soul to ascend toward the Divine.

It is noteworthy that Jewish tradition, especially among Hasidic groups, emphasized limiting singing during the long exile (galut), reflecting the verse in Tehillim (Psalms 137:4):

"How shall we sing the song of Hashem upon a foreign soil?"

Our Sages taught that singing for personal pleasure alone, without connection to service of HaShem, was inappropriate during exile, a time of spiritual mourning.

However, in later generations, particularly through the teachings of the Lubavitcher Rebbe (Rabbi Menachem Mendel Schneerson), a certain shift occurred.

The Rebbe taught that our generation stands at the cusp — the last generation of exile and the first generation of redemption (geulah). Therefore, he encouraged greater joy and song in preparation for the imminent redemption, provided that it is directed toward holiness and the strengthening of emunah (faith).

Nonetheless, this encouragement never contradicted the basic principles of modesty and respect for Halacha, including the laws of Kol Be’Isha Erva. Rather, it was understood within the boundaries already set by Torah law.

Empowering Women Within Halachic Boundaries

The Lubavitcher Rebbe held a profound respect for women and their unique contributions to Jewish life. He actively encouraged women to express their creativity, including through music and song, emphasizing that such expressions should align with Halachic guidelines.

The Rebbe advocated for women to compose and perform music intended for female audiences, ensuring that their artistic endeavors would not conflict with the principles of modesty and sanctity.

Moreover, the Rebbe often delivered Torah lessons specifically for women, highlighting their vital role in the spiritual fabric of the Jewish people.

He frequently cited the Midrashic teaching that "in the merit of righteous women, the Israelites were redeemed from Egypt," and expressed his belief that it would be through the merit of women that the final redemption would come. This perspective underscores the Rebbe's recognition of women's steadfast faith and their pivotal role in the continuity and redemption of the Jewish nation.

Sephardic Traditions: Guarding the Sanctity of Song

Among Sephardic communities, there remains a particularly strong tradition of maintaining the sanctity of song. Sephardic piyutim (liturgical poems) and communal singing are filled with verses directly from the Torah, Psalms, and other sacred texts, staying very close to the words of King David and other holy sources.

This custom reflects a deep awareness that song should not be a free, unstructured experience but should be carefully tied to the service of G-d. It also demonstrates a communal commitment to preserving the separation between holy expression and secular entertainment.

Kol Be'Isha Erva: Defining the Character of the Jewish Community

This law is not merely one technical halachic detail among many. It helps define the overall character of the Jewish community. A community that respects the sanctity of the human voice, the sanctity of emotion, and the sanctity of artistic expression is a community that recognizes its role as a holy nation (am kadosh).

By guarding the gates of the senses — especially what we hear and feel — we preserve a culture of dignity, purity, and higher purpose. In this sense, Kol Be’Isha Erva is not only a protection of the individual Jew’s inner world, but a preservation of the entire nation’s spiritual identity.

Respecting the Law: A Foundation for True Spirituality

It is critical to emphasize that Halacha, including the prohibition of Kol Be’Isha Erva, is not up for personal interpretation based on feelings, trends, or contemporary values. A sincere Torah life demands humility: to accept that G-d, in His infinite wisdom, sets the parameters of holiness for us.

This law is not, as some mistakenly assume, an insult to women or a denigration of their talents. Rather, it reflects a profound respect for the spiritual power of a woman's voice and the awareness that in a world striving for purity, even the subtlest influences must be carefully guarded.

For men committed to Torah, honoring this law is not an act of fear but one of love — love for HaShem, for the Torah, for the Jewish mission of creating a sacred space within the world. For women committed to Torah, respecting these laws reflects their elevated role in guarding the dignity and sanctity of the Jewish people.

Kabbalistic Perspectives: Spiritual Implications of Kol Be'Isha Erva

From a Kabbalistic standpoint, the human voice, particularly in song, carries profound spiritual significance.

The fifth Lubavitcher Rebbe, Rabbi Sholom Dovber Schneersohn, taught that a composer of music invests their very soul into their work. Consequently, when one listens to music, they connect their soul to that of the composer. If the content of a song is heretical, immodest, or negates Jewish values, it may not be listened to, as it can adversely affect the listener's spiritual state.

Furthermore, the Zohar refers to "Kol Ishah" as the "entirety of womanhood," associating it with Binah, the upper Shechinah.

This connection implies that a woman's voice embodies a divine aspect, and misusing it can lead to a breach in holiness, disrupting the spiritual harmony between the divine attributes.

Conclusion: Upholding the Integrity of Torah Living

Kol Be’Isha Erva stands as a reminder that every aspect of life, even the beautiful gift of music, must be channeled within the framework of holiness. While different communities have emphasized various aspects of singing, joy, and redemption, the core halachic principles remain unchanged.

At Mnglobal.org, we affirm and teach that living according to Torah means accepting its laws with reverence, humility, and joy.

May we merit to transform every sound, every note of music, into a true offering before HaShem, and to sing together — men and women alike — in the ultimate redemption, when holiness will fill the world.

A Call for Greater Awareness in the Holy Land

Despite the sacred importance of the law of Kol Be’Isha Erva, it is noticeable that in modern-day Israel, awareness and practice of this Halacha are often lacking outside of the ultra-Orthodox communities. In many sectors of Israeli society — in workplaces, buses, restaurants, and public spaces — this law is either forgotten or dismissed, treated as a relic of the past rather than a vital element of a holy Jewish life.

This is deeply unfortunate. As emphasized earlier, Kol Be’Isha Erva is not an optional custom or a "stringency"; it is a day-to-day obligation rooted in Torah law, relevant wherever Jews live and interact.

It is also surprising that even with a government that includes a majority of Orthodox or at least traditional, right-wing parties, the public space in Israel has not been noticeably purified. Radio stations still broadcast music that conflicts with Torah standards, and little effort is made to at least partially align public broadcasting and cultural life with the sanctity required by Halacha.

Israel is called the Jewish State. But Jewishness is not only a national or ethnic identity; it is a covenant with G-d.

The Land of Israel is a Holy Land, designated to be a model of holiness for the entire world. The sanctification of public life in Israel is not only a blessing for the Jewish people themselves — it is a blessing for all God-fearing people throughout the world, whether they are Jewish, Christian, Muslim, or of any other faith.

When Israel shines with true holiness, the nations of the world are inspired to draw closer to G-d and to live more righteous lives. The holiness of the Land is meant to set a higher standard — a bar of holiness — unlike anywhere else on earth.

Very soon, with G-d’s help, the song of the Levites will once again be heard in the rebuilt Third Temple (Beit HaMikdash), as the service of G-d will resume in its full glory. But our preparation for that day must begin now — not only through yearning, but through concrete action. Strengthening the observance of these laws, especially in the Holy Land, is an essential part of preparing ourselves and our communities for the coming redemption.

May we merit to see the full restoration of holiness in Eretz Yisrael and throughout the world, speedily in our days, amen.