Siman 297

The reason for spices for havdalah is because on Shabbat there is an additional soul, and at the conclusion of Shabbat it departs from the person, and there is a weakening of the spirit, and the spices strengthen the soul, for every pleasant scent strengthens the soul. And furthermore, on Shabbat even Gehinnom is at rest, and at the conclusion of Shabbat it begins to burn, and the fire of Gehinnom is malodorous and the soul is weakened by this, and it is necessary to support and sustain it. And even though all these are spiritual reasons—nevertheless, every Jewish soul feels this, and a clear sign of this is that every Jewish man at the conclusion of Shabbat finds himself changed, and even though he does not see—his guardian angel sees, and the two reasons are necessary for one another (Bach). Therefore, at the conclusion of Yom Tov—one does not recite the blessing over the spices, because on Yom Tov there is no additional soul. And at the conclusion of Shabbat that falls on Yom Tov—there are also no spices, because Gehinnom rests on Yom Tov as well.

Since the spices are not among the primary laws of havdalah, therefore, if he has spices—he recites the blessing, and if not—he does not need to seek them out. And it is an a fortiori argument from light, for although the primary time for its blessing is at the conclusion of Shabbat—nevertheless one does not need to seek it out (Berakhot 53a), as will be explained in the next siman, and all the more so regarding spices, which are only to restore the soul—that one does not need to seek them out. However, those who are meticulous ensure that they have spices for havdalah, and so do all who fear Hashem.

One only recites a blessing over spices made for the purpose of smelling, namely spices in a shop or in a house made for a good scent. However, if they placed the spices to remove a bad odor or filth, such as spices placed near a beit hakise to remove the stench, or spices placed above the bed of a deceased person and the like—one does not recite a blessing over them, for they are not made for a good scent but rather to remove the bad odor. Similarly, spices at a gathering of idolaters, for their general intent is for their service—they are prohibited for benefit, and the details of this law were explained in siman 217, see there. And if one recited a blessing over any of these—he has not fulfilled his obligation, and his blessing is close to being in vain, even though he smelled a good scent from them, because they are not for a good scent but to remove the bad, and the good comes on its own. Therefore, he must go back and recite a blessing over other spices if they are prepared in his house, and there is no concern here of a blessing that is not needed, for he is always permitted to recite a blessing over other spices and not because of Motzaei Shabbat, and certainly on Motzaei Shabbat. Similarly, over the spices of a woman prohibited to him, such as those hanging on her neck or her hand, even though they are made for smelling—one does not recite a blessing, lest he come from this to a state of familiarity, as I wrote there. And in this case, it appears that post facto he does not need to go back and recite a blessing, since it is only because of a decree. Similarly, spices made to remove perspiration—one does not recite a blessing, and similarly over incense with which they perfume vessels or one who smells perfumed vessels—it is a blessing in vain, and he goes back and recites a blessing, and see there in siman 217 for the details of the laws regarding this. And one does not recite a blessing over a vessel in which they crush spices even though it smells, for the scent is produced on its own and was not made for smelling (Taz ibid. at the end of subsection 2), and similarly over any scent that has no substance—one does not recite a blessing over them, as I wrote there.

In siman 216, the laws of the blessing over fragrance were explained, that there are some over which one blesses "Who creates fragrant trees," or "fragrant herbs," or "Who gives a good fragrance to fruits," or "Who creates pleasant oil," and the general blessing is "Who creates types of fragrances"—for one fulfills the obligation with this blessing over all types of fragrances, like the blessing of "shehakol" regarding matters of eating and drinking. Therefore, the custom among us is to bless "Who creates types of fragrances" at the time of havdalah over every type of fragrance that one smells, because not everyone is expert in the laws of the blessing over fragrances, since we are not accustomed to fragrances, and therefore we bless over everything "Who creates types of fragrances."

There are those who debate whether one recites the blessing for spices over peppers, but in our days we have not heard of this, and one does not recite the blessing (see Magen Avraham and Turei Zahav subsection 5). And over crushed ginger, which is called "ingber"—one may recite the blessing (Be'er Heitev in the name of Ir Shushan), and all the more so over cinnamon one may recite the blessing. And there are those who say that one may even recite Havdalah over warm bread (see Beit Yosef and Magen Avraham), but we have not heard of anyone who did so. And sacks full of spices that the non-Jews place inside wine jugs, as is the custom in the Eastern lands, even though it is permitted to smell them, because they are made so that they impart the scent to the wine and not the wine to them—nevertheless, one does not recite Havdalah over them, for it is repulsive for a matter of mitzvah. Our teacher, the Beit Yosef, wrote that it is the custom to recite the blessing over the hadas wherever possible, thus far his words, because the mitzvah of the four species was performed with it on Sukkot—it is fitting to perform another mitzvah with it. Our teacher, the Rema, wrote that there are those who say that one should not recite the blessing over a dry hadas because it does not smell, but rather should recite the blessing over other spices, and such is the custom in these provinces. And one should also place a hadas with the spices, for then one acts according to all opinions, thus far his words. And we have not practiced even this, for our hadasim dry out and go to waste, and also they do not smell except with difficulty, and therefore we have not practiced this.

In siman 624 it will be explained that on Yom Kippur one does not recite the blessing over the besamim at the conclusion of Yom Kippur, and even if it falls on Shabbat, because due to the fast there was no neshamah yeterah in it; see there. Nevertheless, one who fasts on Shabbat for a dream-fast recites the blessing over the besamim, for he ate at night and the neshamah yeterah did not depart from him. This is not the case regarding Yom Kippur (Magen Avraham), for even regarding Yom Kippur there are those who disagree as I wrote there, and therefore at the conclusion of Shabbat, it is simple that one recites the blessing over the besamim even when he fasted.

Our teacher, the Beit Yosef, wrote in section 5: "One who cannot smell does not recite the blessing over the besamim, unless he intends to fulfill the obligation for the small members of his household who have reached the age of chinuch, or for one who does not know how and he fulfills it for him." Thus far his words. And there are those who disagree with this (the Taz and the Magen Avraham), for besamim is not called a blessing of the mitzvot, regarding which it is said "even though he has fulfilled his obligation, he may fulfill the obligation for others," as the besamim are not essential to havdalah, for they are only to restore the soul. And even though in any event they instituted besamim in havdalah, nevertheless, behold many recite the blessing without besamim at all. And it is simple that one who performs havdalah for others and he does not wish to smell now, because he already smelled, he should not recite the blessing of besamim, but rather the listeners should recite the blessing; however, if he wishes to smell, he may recite the blessing, for behold he can smell as many times as he wishes. And know, that regarding the blessing of besamim, the listeners are not accustomed to fulfill their obligation with the blessing of the one reciting the blessing, but rather they recite the blessing for themselves, and similarly regarding the blessing of the candle.