Halachos and Hashkofa (Outlook) on Pleasant Smells

(Hakhel)

(For some) Having just made the Birchas HaIlanos, we B’EH begin to reap the benefits of spring. One of them is the greater opportunity to recite Brachos over the wonderful world of fragrances around us.  As in the past, we provide our readers below with a ‘shmek’, a brief ‘fragrance’, from the wonderful Sefer Rei’ach Hasadeh-The Fragrant Field (by Rabbi Hanoch Slatin, Shlita; Feldheim Publishers, 2003):   

 

1. Appreciating Our Sense of Smell. One of the first times the Torah refers to the sense of smell is when Yitzchok Avinu appreciates the fragrance of his son Yaakov: “Look, the fragrance of my son, is like the fragrance of the field which Hashem blessed.” (Bereishis 27:27)  The Midrash explains that Yitzchok smelled Gan Eden–his sense of smell connected him with a world in another dimension!

 

2. The Brachos. There are five possible Brachos over fragrances.  Their sequence, in order of priority, is as follows:

1. Borei shemen arev — only on apharsemon oil
2. Hanosein re’iach tov bapeiros — only for fruits
3. Borei atzei v’samim — for all tree aromas
4. Borei isvei v’samim — for all grass aromas
5. Borei minei v’samim—for all other aromas over which a bracha is recited

 

In a sense, Borei minei v’samim is an omnibus bracha similar to shehakol neheya b’dvaro.

 

3. Priority in Brachos Recitation.  When one picks up a pleasant-smelling fruit with the intention to both smell it and eat it, which bracha should come first?  There is reason to assume that one should begin with the fragrance.  As the person picks up the fruit, the smell will reach his nose before he has a chance to eat the fruit, and if he does not say the bracha on the aroma first, he will be guilty of deriving pleasure from this world without first saying a bracha.  Many authorities follow this line of reasoning and instruct us to say the bracha on the smell first.

 

4. Aromatherapy:  Alternative medicine is a rapidly expanding area. Some people use various scents in order to improve their health.  People may smell a fragrance, or add them to massage oils or to their bath.  This practice is called aromatherapy.  If a person smells fragrances with no intention to enjoy their pleasant aroma, only to relieve himself of some illness, he should not make a bracha.  In practice, however, most people who employ aromatherapy also enjoy its fragrance on its own, and therefore they should recite the appropriate bracha.

 

5. Black Pepper and Ginger: There is a difference of opinion among the authorities whether black pepper and ginger are to be considered besamim.  Therefore, the rule is that one should not make a bracha.  In order to avoid the transgression of enjoying this world without making a bracha, one should either refrain from smelling black pepper and ginger, or make a bracha on another fragrance and intend to include the pepper or ginger, as well.

 

6. Bread:  A similar question exists regarding picking up (or bending over) and smelling a fresh, warm loaf of bread.  There are authorities who maintain that bread is neither a pleasant-smelling fruit nor a bosem, and no bracha should be said on its smell.  Others rule that a bracha should be said on the smell of bread.  Even according to this view, there is a difference of opinion as to which bracha should be said.  Some say that the bracha hanosein rei’ach tov bapeiros is applicable, others insist that only the bracha borei minei v’samim applies, whereas still others require the recital of a special bracha hanosein rei’ach tov b’pas–Who puts a pleasant smell in bread.  Again, since a bracha  may or may not be required, one should not say a bracha and should refrain from picking up(or bending over) warm bread to smell it.  This refers only to warm bread; the smell of cold bread is not strong and pleasurable enough to require a bracha.  Also, unless the bread is picked up or set aside for the purpose of smelling it, no bracha is required, even on fresh, warm bread. (Like any aromatic fruit, no bracha is said unless one takes the fruit with intention to enjoy its smell.)

 

7. Weak Appreciation: One who by nature has a weak sense of smell, or whose sense of smell has been temporarily weakened due to a cold and the like, should not recite a bracha on a scent which he does not sense keenly.  The same applies to one with a healthy sense of smell who does not enjoy a particular aroma.  He does not say a bracha on that particular smell, even if most people do derive pleasure from it.

 

8. Weak Aromas:  Some flowers and fruits may have a very weak smell.  A person may find that one orange does not have a noticeable fragrance, but that a bowlful of oranges does.  Unless there is an appreciable fragrance coming from the item in question, do not make a bracha.

 

9. Testing a Fragrance:  If one is in doubt as to how strong a smell a fragrance has, or whether or not the smell is pleasant, or whether or not his sense of smell is keen enough to be able to smell the fragrance properly, he may first smell it without a bracha as a trial.  If he finds the smell sufficiently strong and enjoyable, he should say the bracha and smell it a second time.

 

10. Shabbos:  On Shabbos one of the forbidden activities is to harvest produce.  We are afraid that if one were to smell a fragrant fruit on a tree, he might want to eat that fruit and accidentally come to pick it.  Chazal therefore forbade one from smelling fruit on a tree on Shabbos.  There is no such concern about smelling a flower, as full enjoyment is derived from the flower without needing to pick it.  Therefore, one may smell growing flowers on Shabbos.  One must still be very careful to handle the plant gently.  If the plant is as soft as grass there is essentially no possibility of breaking it, so one may touch it.  If the branch of a tree is somewhat brittle, one should refrain from holding it. 

 

11. In Havdala, one may use only those fragrances that normally require a bracha.  Hand soaps or bathroom deodorants never require a bracha, so they may not be used.  Many have the custom to use hadassim (myrtle leaves) which were already used to fulfill the mitzvah of Lulav.  This is in keeping with the principle that an object used for one mitzvah is preferred over other objects to perform yet another mitzvah.  Myrtle branches usually require the bracha of borei atzei v’samim.  For Ashkenazim the text of Havdalah always uses the bracha of borei minei v’samim.  Therefore, it is advisable to also include some fragrance which normally requires a borei minei v’samim, such as cloves.  This is not true for Sephardim, as their custom at Havdala is to say whichever bracha is correct for the particular fragrance being used.  Since myrtle leaves dry out and lose their scent with time, one should be careful to replenish the spice box regularly.

 

12. True Appreciation. The author of the Sefer Yesod V’Shoresh Ha’Avodah, in his Last Will, urged his children to acknowledge Hashem in their thoughts before partaking of any pleasure of the world, even with such pleasures as snuff, which requires no bracha.  Ideally, any benefit we derive from the world should be accompanied by some form of praise and gratitude to the One Who created so many varied pleasures for us.  Therefore, even when we are not permitted to make a formal bracha, our thoughts should be directed toward Hashem.

 

We hope you once again enjoyed this timely whiff from the Sefer Rei’ach Hasadeh.  It is, of course, available in your local Jewish Book Store, with more detail on how a Torah Jew uses his sense of smell in serving Hashem!

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