Beit Midrash

  • Shabbat and Holidays
  • Sukkot
קטגוריה משנית
To dedicate this lesson
Although this question may seem trivial, it is indeed a serious shaylah that requires explanation. Sometimes one may smell an esrog, while at other times one may not. Why is this true? Also, when it is permitted to smell an esrog, do I recite a bracha beforehand, and if I do, what bracha do I recite?
We may ask similar questions regarding the hadasim, although the answers are not always the same. May I smell my hadasim, and what bracha do I recite before smelling them?
In order to explain the background to these questions, I first need to explain two very different areas of halacha, one concerning the laws of brachos on fragrances and the other concerning the laws of muktzah.

The Gemara teaches us the following: One may not smell (during Sukkos) the hadas set aside for the mitzvah, but one may smell the esrog. The Gemara asks, "Why is there a difference between the hadas and the esrog?" The Gemara replies that since the main use of a hadas is for fragrance, it becomes muktzah and one may not smell it. But since the main "use" of an esrog is for food, one may not eat it, but one may smell it (Sukkah 37b).
This Gemara teaches that an item used for a mitzvah becomes muktzah machmas mitzvah, that is, designated solely for its specific mitzvah and not for a different use. This category of muktzah is different from the more familiar types of muktzah in several ways:
1. As the Gemara teaches elsewhere (Sukkah 9a) this type of muktzah is prohibited min Hatorah, where other forms of muktzah are prohibited only midirabbanan.

2. These items are only muktzah to the extent that one may not use them, but one may both touch and move them. This is different from most types of muktzah which one may not move on Shabbos or Yom Tov.

3. These items are muktzah to use for their primary normal purpose; for example, one may not smell a muktzah hadas. However one may use them for a secondary use, and that is why, according to the Gemara, one may smell the esrog. (Someone looking to purchase a fragrant item would purchase hadasim but would not purchase an esrog for this purpose.)

4. This type of muktzah is prohibited even on Chol HaMoed, whereas other types of muktzah are prohibited only on Shabbos and Yom Tov.

5. It appears that this type of muktzah is limited to items used for a mitzvah that is temporary in nature, such as sukkah and esrog.
Thus, it would seem that we may begin to answer the original question I asked: May I smell my esrog and hadas on Sukkos? And the answer is that I may smell my esrog under any circumstances, but I may not deliberately try to smell my hadas because it is muktzah for its mitzvah.
However, the Shulchan Aruch (Orach Chayim 653:1) rules that I should avoid smelling my esrog on Sukkos. Why does the Shulchan Aruch prohibit something that the Gemara explicitly permits?
The answer to this question takes us to the other topic - when does one recite a bracha before smelling a fragrance? Although the Gemara explicitly permits smelling an esrog on Sukkos, the Gemara does not mention whether one recites a bracha before smelling it.
Indeed the Rishonim dispute whether or not one is required to recite a bracha before smelling an esrog. Rabbeinu Simcha, one of the late baalei Tosafos, rules that one may not recite a bracha before smelling an esrog being used for the mitzvah, whereas the Ravyah, an early Ashkenazi posek, rules that one must recite a bracha. The later poskim conclude that this dispute is unresolved and that therefore one may not smell an esrog whenever it is questionable whether one should recite a bracha or not. This topic requires some explanation: Why should an esrog on Sukkos be any different from an esrog any other time of the year?

One only recites a bracha on a fragrance that is avida lireicha, literally, "made for fragrance" (Shulchan Aruch, Orach Chayim 217:2). In the words of the Chazon Ish (Orach Chayim 35:1), "Anything whose current purpose is not for aroma, is not considered a fragrance" (for the purposes of reciting a bracha). Therefore one does not recite a bracha before smelling a deodorizer even if it has an extremely pleasant fragrance, since its purpose is not aroma, but to mask foul odor. Similarly, smelling the tantalizing aroma of a food or food flavoring does not warrant a bracha, since these fragrances are not primarily for people to enjoy their aroma. (I have actually written several other articles germane to the brachos on fragrances, which I will gladly send if you like.) Furthermore, when the halacha rules that one is not required to recite a bracha, one is not permitted to recite the bracha, and doing so constitutes a bracha l'vatalah, a bracha recited in vain.

When showing a house that is for sale, some people toast cinnamon in the oven or open essential oils and other fragrances around the house to make the house more appealing. Since the purpose of these fragrances is to give the house a pleasant aroma and not to entice people to smell or purchase the fragrance, one does not recite a bracha.
Based on the above introduction, we can now explain the above-quoted dispute whether to recite a bracha before smelling an esrog on Sukkos. Rabbeinu Simcha contends that although one may smell an esrog and it is not prohibited because of the prohibition of muktzah, this does not make it into a fragrance that warrants a bracha. The esrog on Sukkos is still primarily intended for the mitzvah and not for fragrance and therefore smelling it one does not require a bracha. In Rabbeinu Simcha's opinion, one may not recite a bracha before smelling an esrog on Sukkos, and reciting a bracha constitutes a bracha l'vatalah.
The Ravyah disagrees, maintaining that since one may smell an esrog, it is considered as meant for fragrance and one is required to recite a bracha before smelling it (Mordechai, Sukkah #751; Tur Orach Chayim 653).
This dispute now places us in a predicament. The halacha is that one may not benefit from something in this world without first reciting a bracha, and if indeed one is required to recite a bracha before smelling an esrog than one may not smell it without reciting a bracha (Gemara Brachos 35a; Hagahos Smaq 193:11). On the other hand, if one is not required to recite a bracha before smelling it, one may not recite the bracha and doing so involves reciting a bracha in vain, a bracha l'vatalah.
Since there is no method of resolving this dispute, the poskim contend that one should avoid smelling the esrog used for the mitzvah during Sukkos (Shulchan Aruch 653), even though there is no muktzah violation in smelling it. Furthermore, one may smell the esrog if he first recited a bracha on a different fragrant fruit.

As I mentioned above, Rabbeinu Simcha contends that an esrog is not considered avida lireicha, meant for fragrance, and therefore one does not recite a bracha before smelling it. Does this halacha apply the entire week of Sukkos or only when I pick up the esrog to fulfill the mitzvah? What if I smell the esrog on Shabbos when there is no mitzvah to perform, or I pick it up on a different day of Sukkos after I have already fulfilled the mitzvah? Do I recite a bracha before smelling it according to his opinion?
Let us compare this shaylah to the following case --
The halacha is that someone who enters a spice merchant's store recites a bracha because the owner wants customers to smell his wares so that they will purchase them (Gemara Berachos 53a). If these items are in his warehouse where he is not soliciting customers, one does not make a bracha (Magen Avraham 217:1).
Why do you recite a bracha on the spices in his store but not those that are in his warehouse? This is because the fragrances in the store are there to be smelled and enjoyed, and are therefore avida lireicha. However, the fragrances in the warehouse are not meant to be smelled - therefore they are not avida lireicha. Note that we are discussing the same fragrances and the only difference is whether they are in his warehouse or in his store.

Let's assume you are back in the spice merchant's warehouse or in a flavor factory and you know that you do not make a bracha on the incredible fragrance that is wafting through the air. What happens if you approach some of the spices to take a pleasant whiff or you lift some of the fragrance in order to smell it? Do you recite a bracha?
The poskim dispute what to do in this case. The Mishnah Berurah (217:1) contends that whenever you do something to smell the fragrance, such as moving towards the fragrance in order to smell it, picking it up, or putting some into your hand, you should recite a bracha. Any act makes the fragrance avida lireicha.
However the Chazon Ish disagrees, maintaining that if you will return the fragrance afterwards to the storage bin in the warehouse it is not avida lireicha and you do not recite a bracha (Chazon Ish, Orach Chayim 35:1). The Chazon Ish agrees that if the manufacturer has samples available that he wants people to smell and buy, then one does recite a bracha on them, and he also agrees that if you remove some of the spices to smell and will not return them, that you do recite a bracha on these fragrances.

There is a common practical difference in halacha between the approaches of these two Gedolim -- regarding kitchen spices. Suppose you want to enjoy the smell of the cinnamon or the oregano on your kitchen shelf. According to the Mishnah Berurah, if you remove a container to smell it, you recite a bracha on the spice even though you intend to return the spice to the shelf after smelling it and it will eventually be added to food. (By the way, the poskim dispute what bracha one recites before smelling cinnamon. The accepted practice is to recite borei minei besamim.) However according to the Chazon Ish, you do not recite a bracha on this fragrance unless you no longer intend to cook with it. Someone who wants to avoid the dispute should sprinkle a little bit of spice into his hand and make a bracha on that. Since you are now not going to use this small amount of spice for cooking, it is besamim and one recites a bracha before smelling it according to all opinions.
Some poskim explain that this opinion of the Chazon Ish is the reason for the widespread minhag to set aside special besamim for havdalah on Motzei Shabbos (Shmiras Shabbos K'Hilchasah, Vol. 2 pg. 262).

A similar dispute to the above quoted dispute exists concerning smelling my esrog on Shabbos or if I pick up the esrog to smell it after I have fulfilled the mitzvah for the day?
The Magen Avraham rules that I recite a bracha before smelling the esrog under these circumstances even according to Rabbeinu Simcha. Therefore in his opinion, one may pick up the esrog specifically to smell it and recite the bracha before smelling it.
However, the Taz implies that one may not smell the esrog anytime during Sukkos. According to the Chazon Ish's analysis of the subject, one can explain the Taz's approach as follows: Since the esrog is meant for the mitzvah, it is not considered avida l'reicha that warrants a bracha unless you permanently make it into a fragrance. Thus, if an esrog became pasul, or for some other reason you will no longer use it for the mitzvah, it will be called avida l'reicha and warrant a bracha. Under any other circumstance, it remains a safek bracha and one should not smell it until Yom Tov is over. One may smell it after reciting a bracha on Shmini Atzeres or Simchas Torah since it no longer serves any mitzvah purpose. Thus it appears that the dispute between the Magen Avraham and the Taz is identical to the dispute between the Mishnah Berurah and the Chazon Ish.

Everyone agrees that one may smell an esrog that will no longer be used for the mitzvah and that one must recite a bracha before smelling it. In such a case, what bracha do I recite before smelling it?
Chazal established five different brachos that relate to scent, each for a different category of fragrance.
1. Borei shemen areiv, "The Creator of pleasant oil" is recited only on the fragrant oil extracted from the balsam tree (Mishnah Berurah 216:22). Because this tree was important and grew in Eretz Yisroel, Chazal established this special bracha (Rabbeinu Yonah, Berachos 43a).
2. Hanosein rei'ach tov ba'peiros "He who bestows pleasant fragrances in fruits" (Shulchan Aruch 216:2). We recite this bracha before smelling fragrant edible fruits and other foods (Rama 216:14). Some poskim rule that the proper text for this bracha should be in past tense: Asher nasan rei'ach tov ba'peiros, "He who bestowed pleasant fragrances in fruits" (Mishnah Berurah 216:9). This is the bracha one recites before smelling an esrog.
Many poskim state that the custom today is to not make a bracha on smelling a fruit unless it has a pronounced aroma (see Vezos Haberacha pg. 174). For this reason one should be certain that the esrog one holds has a strong pleasant fragrance before reciting a bracha. If one is uncertain, one may smell the esrog first to see that it is fragrant, and then recite the bracha hanosein rei'ach tov ba'peiros and then smell it again.
3. Borei atzei besamim, "The Creator of fragrant wood (or trees)." One recites this bracha before smelling fragrant woody plants and trees or their leaves, flowers, wood, or oils. Hadasim are certainly in this category. Although we mentioned above that it is prohibited because of muktzah to smell a hadas that was used for the mitzvah on Sukkos, if someone has extra hadasim that he is not intending to use or he has pasul hadasim that were not used, he may smell them on Sukkos, and he should recite this bracha before smelling them.
Incidentally, the correct bracha to recite before smelling citrus blossoms or flowers is Borei atzei besamim, since the flower is not edible.
4. Borei isvei besamim, "The Creator of fragrant grasses." We recite this bracha before smelling non-woody plants, their parts and extracts. Before smelling a fragrant hyacinth, narcissus, or lily one recites this bracha. The custom among Sefardim is to recite this bracha before smelling mint, although Ashkenazim recite borei minei besamim for reasons beyond the scope of this article.
5. Borei minei besamim, "The Creator of different types of fragrances." This is the "catch-all" bracha for all fragrances, the equivalent of reciting a shehakol on food. Sometimes it is the preferred bracha, and sometimes it is the bracha used to resolve uncertain cases. Although I have not seen poskim discuss this case, it would seem to be permitted to recite a bracha on an item whose bracha is borei minei besamim and have in mind to include the esrog and then be able to smell the esrog. This would provide another method whereby one could smell one's esrog on Yom Tov according to all opinions.
Question: Why did Chazal create a unique bracha for aromatic fruits?
Answer: Whenever one benefits from this world one must recite a bracha. Thus, Chazal instituted brachos that are appropriate for fragrances. However, all the other brachos on fragrance are not appropriate for smelling fragrant foods, since the other brachos praise Hashem for creating fragrances, whereas fruits not usually described as fragrances, but as foods that are fragrant. Therefore, Chazal needed to establish a special bracha for aromatic fruits (see Beis Yosef, Orach Chayim end of Chapter 297).
As a side point, one should be cautious about eating an esrog today, because esrog is not regulated as a food crop and it is therefore legal to spray its trees with toxic pesticides. Because of the rule of chamira sakanta mi'isurah (the halachos of danger are stricter than that of kashrus), I would paskin that it is prohibited to eat esrogim today unless the owner of the orchard vouches for their safety. Thus, although Aunt Zelda may have a great recipe for making esrog jam, substitute lemon or lime instead.
The Gemara (Berachos 43b) teaches "How do we know that one must recite a bracha on a fragrance, because the pasuk (Tehillim 150:6) says, 'Every neshamah praises Hashem,' - What exists in the world that the soul benefits from, but not the body? Only fragrance."
Because fragrance provides some physical pleasure but no nutritional benefit, the sense of smell represents an interface of the spiritual with the physical. Similarly, we find that we offer korbanos as rei'ach nicho'ach, a fragrance demonstrating one's desire to be close to Hashem. We should always utilize our abilities to smell fragrant items as a stepping stone towards greater mitzvah observance and spirituality.

This Shiur is published also at Rabbi Kaganof's site
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