{"id":7189,"date":"2016-01-08T05:00:29","date_gmt":"2016-01-08T03:00:29","guid":{"rendered":"https:\/\/ph.yhb.org.il\/en\/?p=7189"},"modified":"2016-07-14T14:18:36","modified_gmt":"2016-07-14T11:18:36","slug":"01-08-05","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/en\/01-08-05\/","title":{"rendered":"05. Besamim<\/em> (Fragrance)"},"content":{"rendered":"

The Sages enacted the recitation of a berakha<\/em> on smelling fragrance on Saturday night, because after Shabbat our spirits are despondent over the departure of the neshama yeteira<\/em>. In order to revive them, we smell fragrance, which, according to the Sages, brings joy to the soul. Even one who does not feel pain at the departure of Shabbat will come to appreciate Shabbat\u2019s greatness and realize that he should feel sorrow at its end, and that he should revive his soul with something aromatic.<\/p>\n

One makes a berakha<\/em> over fragrance following Shabbat, but not following Yom Tov, because on Yom Tov we are not granted a neshama yeteira<\/em>. Additionally, when Yom Tov begins on Saturday night, one does not make the berakha<\/em> over fragrance, because the joy of Yom Tov and its foods serve to comfort the soul (SA 491:1 and MB).<\/p>\n

Similarly, one does not make the berakha<\/em> over fragrance after Yom Kippur. Since we fast on Yom Kippur, there is no neshama yeteira<\/em>, and there is not much sorrow at the conclusion of Yom Kippur (SA 624:3).<\/p>\n

All those listening to havdala<\/em> must smell the fragrance; therefore the person reciting havdala<\/em> should wait until all listeners have smelled the fragrance, and only afterward continue with the berakha<\/em> over fire. If the person making havdala<\/em> continues to the next berakha<\/em> before some listeners have a chance to smell the fragrance, they should listen to the next berakhot<\/em>, and smell the fragrance afterward. One unable to smell does not make the berakha<\/em> over the fragrance (SA 297:5; MB 13; SSK 61:8).<\/p>\n

As people are generally aware, the Sages instituted different berakhot<\/em> for different types of fragrance. If the fragrance comes from a tree or shrub, the berakha<\/em> is \u201cborei atzei vesamim<\/em>\u201d (\u201cWho creates fragrant trees\u201d). If it comes from an herb, one recites \u201cborei isvei vesamim<\/em>\u201d (\u201cWho creates fragrant herbs\u201d). If the fragrance is from a fruit, one recites \u201cha-noten rei\u2019a\u0125 tov ba-peirot<\/em>\u201d (\u201cWho gives fruit a good scent\u201d). If the source of the fragrance is inorganic or from an animal, one recites \u201cborei minei vesamim<\/em>\u201d (\u201cWho creates types of fragrance\u201d). However, when it comes to havdala<\/em>, the Ashkenazic custom is to always say \u201cborei minei vesamim<\/em>,\u201d since most people are not experts on different types of fragrances and their respective berakhot<\/em>, and if one mistakenly recites \u201cborei isvei vesamim<\/em>\u201d over something from a tree, or \u201cborei atzei vesamim<\/em>\u201d over an herb, he has not fulfilled his obligation. Therefore, the custom is to recite \u201cborei minei vesamim<\/em>\u201d because, be-di\u2019avad<\/em>, it covers all fragrances. The Sephardic custom, in contrast, is to recite the berakha<\/em> appropriate for the specific type of fragrance. For example, when using myrtle or rosemary, one recites \u201cborei atzei vesamim<\/em>\u201d (MB 216:39; 297:1; Kaf Ha-\u0125ayim<\/em> 297:31; Peninei Halakha: Berakhot<\/em> 14:1, 5).<\/p>\n

A berakha <\/em>is recited over fragrances whose purpose is to give off a pleasing scent. However, no berakha<\/em> is recited over fragrances whose purpose is to get rid of a bad smell, such as restroom air fresheners or deodorants (Peninei Halakha: Berakhot<\/em> 14:3).<\/p>\n

Regarding synthetic fragrances, some say that no berakha<\/em> is recited, because the substance does not naturally smell good; the pleasing aroma is created by an artificial process. In practice, it seems proper that one who wishes to recite \u201cborei minei vesamim<\/em>\u201d over it may do so, since ultimately the chemical properties that enabled the manufacture of this pleasing scent were created by God and it thus warrants a berakha<\/em> (Peninei Halakha: Berakhot<\/em> 14:2-3 and n. 3).<\/p>\n

Some enhance the smelling of besamim <\/em>by using the etrog <\/em>that they used on Sukkot; since it was used for a mitzva, it is fitting to make a berakha <\/em>on it at havdala<\/em>. Cloves are stuck into the etrog <\/em>to enhance its smell and preserve it (based on Rema 297:4). Since the resulting scent is the product of two types of fragrance (fruit and tree), according to all customs one recites \u201cborei minei vesamim<\/em>\u201d over it (MB 216:39).<\/p>\n","protected":false},"excerpt":{"rendered":"

The Sages enacted the recitation of a berakha on smelling fragrance on Saturday night, because after Shabbat our spirits are despondent over the departure of the neshama yeteira. In order to revive them, we smell fragrance, which, according to the Sages, brings joy to the soul. Even one who does not feel pain at the […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[78],"tags":[],"class_list":["post-7189","post","type-post","status-publish","format-standard","hentry","category-01-08"],"yoast_head":"\n05. 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