Shvus and oneg Shabbos: instruments and dancing

Question

Introduction: Understanding shvus and oneg Shabbos

Playing instruments/ clapping, dancing and banging

The mishna (Beitza 36b) says one can’t play an instrument lest he come to fix it. Nor can he clap or dance or bang on an object.

Conservative interpretation:
Shvus is only assur for example electricity when it is used for a melacha (a coffee grinder), as opposed to talking on the phone to wish someone a good Shabbos which enhances the oneg Shabbos.

As far as instruments, there are a few Rishonim who allowed certain instruments on Shabbos and one even says the issur of music is only when you live in an area where people are skilled in fixing the instruments.

Orthodox interpretation:
How do we understand shvus and when it does/doesn’t override oneg Shabbos? (If it ever does at all)

How does Orthodox Judaism allow dancing and clapping and even banging on Shabbos when a clear mishna says it’s assur? If it’s assur to bang and clap and dance lest one might create an instrument then What is the issue with the conservative playing an instrument lest they come to fix it. Both seem to be on the same level as both are guarding against an actual oraisa! What’s the heter for what Orthodox Jews do?

If you can provide a Shulchan Aruch Harav which I believe is how Ashkenazim paskin on these two topics that would be great!

Answer 1

The SA 339:3 says that it is assur, however the Rama explains that the custom was to be lenient and provides two possible reasons:

אין מטפחין להכות כף אל כף ולא מספקין להכות כף על ירך ולא מרקדין גזירה שמא יתקן כלי שיר ואפי' להכות באצבע על הקרקע או על הלוח או אחת כנגד אחת כדרך המשוררים או לקשקש באגוז לתינוק או לשחק בו בזוג כדי שישתוק כל זה וכיוצא בו אסור גזירה שמא יתקן כלי שיר ולספק כלאחר יד מותר: הגה והא דמספקין ומרקדין האידנא ולא מחינן בהו משום דמוטב שיהיו שוגגין וכו' וי"א דבזמן הזה הכל שרי דאין אנו בקיאין בעשיית כלי שיר וליכא למיגזר שמא יתקן כלי שיר דמלתא דלא שכיח הוא ואפשר שעל זה נהגו להקל בכל. (תוספות סוף פרק המביא כדי יין)

We do not clap nor to we slap our hand to our thighs nor do we dance. This is a rabbinic decree lest one come to fix a musical instrument. It is even forbidden to tap one's fingers on the ground or the board or to each other as singers do, or to shake a nut for a child or to play with two nuts so that the child will be quiet. All of this and anything similar is forbidden, based on a rabbinic decree preventing the fixing of a musical instrument. Clapping using the back of the hand is allowed. Rem"a: Today people clap and dance and we do not stop them because it is better that they sin unintentionally . . . There are those who say that today, everything is permitted because we are not proficient in the fixing of instruments, so there is no reason to make decrees preventing the fixing of instruments, as this skill is not pervasive. It is possible that based on this, the practice has emerged to be lenient (Tosafot at the beginning of Perek HaMevi Kadei Yayin)

R’ Moshe OC 2:100 explains that it is apparent from Tosfos that even in their times this takana didn’t take hold, and therefore, once the reason is no longer applicable, the issur is removed. It is considered that all the rabbis agreed to remove it.

The Eishal Avraham explains that anything related to prayer or a mitzvah is also permitted.

Answer 2

I was under the impression that prior to the advent of Chasidism, it was fairly prevlant among Ashkenazim NOT to dance on Shabbos.