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DAAT · LEVEL 1 — INTRODUCTION
Siman 297 · 5 Seifim
Besamim (spices) for Havdalah — to discover and understand
סימן רצ״ז
דִּין בְּשָׂמִים לְהַבְדָּלָה
🌱 Introductory Level · מתחילים
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First approach to Siman 297: full Hebrew text of the Mechaber, fluent English translation, pedagogical explanations of halachic concepts, modern practical cases and synthesis.
Topic: Besamim (spices) for Havdalah
Source: שולחן ערוך אורח חיים סימן רצ״ז (5 seifim)
Compiled by: Rav Yossef Haim Samama
DAAT · daattorah.com
📑 Study Outline
1. The Shulchan Aruch text — the 5 seifim of the Mechaber
2. General context: why this siman, what is the shaylah?
3. Key halachic concepts of this siman
4. Seifim in detail — one by one
5. Mishnah Berurah — opening entries
6. The Rama's position — Ashkenazi vs Sephardi differences
7. Modern practical cases
8. Practical synthesis and rules to remember
9. Comprehension questions
1. The Shulchan Aruch Text
Siman 297 contains 5 seifim of the Mechaber (Rabbi Yosef Karo) which codify the rules concerning besamim (spices) for havdalah.
Seif א — Besamim if available, no obligation to seek them
דיני בשמים להבדלה. ובו ה סעיפים:
מברך על הבשמים אם יש לו ואם אין לו אינו צריך לחזור אחריהם:
Translation: "One makes a brachah on the besamim (spices/aromatics) if he has them. If he does not have them, he is not obligated to seek them out."
Halachic status of besamim: unlike wine and Havdalah itself (which are obligatory), besamim are conditional upon their presence. No active obligation to obtain them. If one doesn't have them — one simply skips this brachah.
Why besamim on motzaei Shabbos? Source: Pesachim 102b — to console the neshamah yeseirah ("additional soul") that departs from the body at the end of Shabbos. The fragrance of besamim "revives the soul" (Berachos 43b — "davar she-ha-nefesh nehenes mimenu").
What this seif says:
- One blesses over the besamim — if he has them.
- And if he has none, he need not go looking for them.
Seif ב — Forbidden besamim: bathroom, deceased, idolatry
אין מברכין על בשמים של בית הכסא ולא על של מתים (ודוקא) הנתונים למעלה ממטתו של מת ולא על בשמים שבמסיבת ע״א דסתם מסיבתן לעכו״ם. הגה ואם בירך על בשמים אלו לא יצא וצריך לחזור ולברך על אחרים [ב״י בשם א״ח]:
Translation: "One does not make a brachah on besamim of the bathroom (placed there to neutralize bad smells), nor on those of the deceased — specifically those placed above the bed of the deceased — nor on besamim of a gathering of avodah zarah, since such gatherings are by default for avodah zarah. Rama: And if one made a brachah on such besamim, he is not yotzei and must repeat on other besamim (Beis Yosef in the name of Orchos Chaim)."
3 cases of prohibition:
- Besamim of the bathroom — degrading use (to mask stench), not for pleasure.
- Besamim of the deceased — funerary use, the opposite of oneg.
- Besamim of avodah zarah — making a brachah = indirectly participating in idolatry.
What this seif says:
- One does not bless over besamim of the privy, nor over those of the dead — specifically those placed above the bier —
- nor over besamim at a gathering of idolatry: for such gatherings are presumed to be for that purpose.
- Rama's gloss: and one who blessed over these besamim has not fulfilled his obligation — he must bless again over others.
Seif ג — Besamim in jugs of non-Jewish wine
שקים מלאים בשמים שמשימים עכו״ם תוך קנקני היין אע״פ שמותר להריח בהם אין מבדילין עליהם:
Translation: "Sacks full of besamim that non-Jews place inside wine jugs [to scent the wine] — although it is permitted to smell them, one does not make havdalah on them."
Logic: these besamim are placed to scent the wine, not for olfactory pleasure in their own right. The brachah on besamim assumes the object is intended for smelling. These besamim are intended for the wine, not for the nose — therefore no brachah.
What this seif says:
- The sacks full of besamim that gentiles place inside the wine jars:
- although one may smell them — one does not make havdalah over them.
Seif ד — Minhag of hadas (myrtle)
נהגו לברך על ההדס כל היכא דאפשר: הגה וי״א דאין לברך על הדס היבש דאינו מריח רק על שאר בשמים (טור בשם הר״ר אפרים והר״א מפראג) וכן נהגו במדינות אלו ונ״ל דיש להניח גם הדס עם הבשמים דאז עושין ככולי עלמא:
Translation: "It is the custom to make the brachah on hadas (myrtle) wherever possible. Rama: And some say that one does not make a brachah on dry myrtle because it has no scent — only on other besamim (Tur in the name of R. Ephraim and R. Aharon of Prague). And so is the minhag in these countries. And it seems to me that one should place hadas together with other besamim — thus one satisfies all opinions."
The hadas (myrtle):
- Mechaber/Sephardi: minhag to make the brachah on hadas (fresh myrtle), which is the ideal besamim.
- Rama/Ashkenazi: careful with dry myrtle — it has lost its scent. Prefer other besamim (cloves, cinnamon, fragrant herbs).
- Rama's compromise: place hadas + other besamim together. The myrtle (fresh or not) preserves the traditional minhag; the others ensure the brachah is valid.
Hadas = myrtle (Myrtus communis): Mediterranean shrub with fragrant leaves. Also used for the four species of Sukkos. On motzaei Shabbos — historical minhag. Nowadays, in the diaspora, people often use cloves, cinnamon, or ornamental besamim boxes.
What this seif says:
- The custom is to bless over the hadas (myrtle) wherever possible.
- Rama's gloss: and some say one does not bless over dry myrtle, as it has no fragrance — only over other besamim; and such is the custom in these lands.
- Rama's gloss: and it seems to him that one should place myrtle together with the besamim — for then one acts according to all opinions.
Seif ה — One who has no sense of smell (anosmia)
מי שאינו מריח אינו מברך על הבשמים אלא א״כ מתכוין להוציא בני ביתו הקטנים שהגיעו לחינוך או להוציא מי שאינו יודע:
Translation: "One who has no sense of smell does not make the brachah on besamim, unless he intends to be motzi his young children who have reached the age of chinuch or to be motzi someone who does not know [how to make the brachah himself]."
Why can't someone with anosmia make the brachah for himself? The brachah on besamim is a "birchas ha-nehenin" (brachah of enjoyment) — one does not make a brachah on something one does not benefit from. But to be motzi others who benefit (children or unlearned people), the brachah is valid via the mechanism of "arvus" (mutual responsibility).
Full text: these 5 seifim constitute the entirety of the Mechaber's codification on this subject. Each specifies a case, condition, or exception.
What this seif says:
- One who cannot smell does not bless over the besamim —
- unless he intends to fulfil the obligation of the children of his house who have reached chinuch, or of one who does not know.
2. General Context
What is this siman about?
Our siman codifies besamim (spices, aromatics) — the 2nd element of YBN"H of Havdalah (Yayin · Besamim · Ner · Havdalah). Its raison d'être: to console the neshamah yeseirah ("additional soul") which departed from the body at the conclusion of Shabbos. Source: Pesachim 102b; Berachos 43b.
The neshamah yeseirah: according to the Gemara (Beitzah 16a, Rashi), on Shabbos a Yid receives an "additional soul" which grants him heightened capacity to eat, daven, and enjoy spiritually. On motzaei Shabbos, it departs — causing a physiological-spiritual fatigue/sadness. The besamim "revive the soul" and console this loss.
Place in Hilchos Shabbos
- Siman 295-296 — Havdalah (general framework)
- Siman 297 — Besamim (our siman)
- Siman 298 — Ner (braided havdalah candle)
- Siman 299 — Not eating before Havdalah
3. Key Halachic Concepts
1. בשמים (Besamim): spices/aromatics smelled on motzaei Shabbos. Categories: atzei besamim (cloves, bark), isvei besamim (mint, basil), minei besamim (cinnamon, others). MB on seif א: for Havdalah, one always says "Borei minei besamim" (general formula) to avoid errors.
2. נפש יתרה (Neshamah Yeseirah): "additional soul" received on Shabbos. Departs on motzaei Shabbos; the besamim console it.
3. לעבורי ריחא (Le-Avurei Reicha): "to neutralize the smell" — use of besamim in bathrooms or with the deceased: not for olfactory pleasure but to mask stench. No brachah.
4. הדס (Hadas): myrtle. Traditional aromatic plant for Havdalah. Fresh (Sephardi ideal); dry (Ashkenazi rejects). Rama compromise: place hadas + other besamim.
5. להוציא בני ביתו: being motzi others — one with anosmia can make the brachah for his children or unlearned people, even if he himself doesn't benefit.
6. חינוך (Chinuch): education of children. Children from age 6-7 (= age of chinuch) must be trained in the brachah. One with anosmia can therefore make the brachah for their training.
4. Overview of the 5 Seifim
| Seif | Topic | Halachah |
|---|---|---|
| א | Availability | If one has — brachah; otherwise no obligation to seek |
| ב | Forbidden besamim | Bathroom, deceased, idolaters — not yotzei if one made brachah |
| ג | Scented gentile wine | Permitted to smell, not for Havdalah (not for the nose) |
| ד | Hadas (myrtle) | Sephardi minhag; dry myrtle → Rama prefers others; combine |
| ה | Anosmia | No brachah for oneself; possible for children/unlearned |
5. The Mishnah Berurah — Opening Entries
The Mishnah Berurah of Rabbi Yisrael Meir Kagan (Chofetz Chaim) contains 13 entries on this siman. Here are the opening ones — to better understand the meaning of the seifim:
משנה ברורה (א) — (א) מברך על הבשמים - והברכה הוא בורא מיני בשמים על איזה מין שהוא אף שבחול צריך לברך על כל מין כברכתו [דהיינו על עצי בשמים בורא עצי בשמים ועל עשבי בשמים בורא עשבי בשמים וכדלעיל בסימן רט״ז ועי״ש עוד כמה פרטים בזה] מ״מ במו״ש מברכין על הכל בורא מיני בשמים כדי שלא יבואו לטעות ההמון עם שאין הכל בקיאין בכל ברכה המיוחדת אבל בברכה זו יוצא על הכל וכמש״כ שם בס״א ומ״מ לכתחלה טוב יותר שיקח לבשמים דבר שברכתו בו…
משנה ברורה (ב) — (ב) א״צ לחזור אחריהם - שאין מברכין עליהם אלא להשיב הנפש שהיא כואבת מיציאת השבת. כתבו האחרונים שאף מי שמתענה בשבת צריך לברך על הבשמים במו״ש משא״כ ביוה״כ אף כשחל בשבת אין צריך לברך במוצאי יוה״כ:
משנה ברורה (ג) — (ג) של בית הכסא ולא וכו' - דכל זה לאו לריחא עבידי אלא לעבורי ריח הסרחון:
For the full text of all 13 entries, see Sefaria: Mishnah Berurah 297.
6. The Rama's Position
Wherever the Rama (Rabbi Moshe Isserles) adds a הגהה (gloss), he generally clarifies Ashkenazi nuances vis-à-vis the Sephardi Mechaber. Look carefully at the Hebrew text above to identify the passages introduced by הגה.
The Rama's principal additions in this siman:
- Seif ב: if one made a brachah on forbidden besamim (bathroom/deceased), not yotzei; repeat.
- Seif ד: dry myrtle without scent — no brachah. Place hadas + other besamim together to respect all opinions.
7. Modern Practical Cases
| Situation | Practical halachah |
|---|---|
| Besamim available at home | Cloves (most common), besamim box with mixture. Make the brachah "Borei minei besamim". |
| No besamim | Skip this brachah. No obligation to seek (seif א). |
| Cold / COVID (loss of smell) | No brachah for oneself. If one has children, one can make brachah for them (seif ה). Otherwise, skip. |
| Fresh Sukkos myrtle | Sephardi: ideal. Ashkenazi: combine with other besamim (Rama). |
| "Ornamental" besamim box | Very widespread. Often contains cloves or aromatic mixture. Standard brachah. |
| Roses / fresh flowers | Specific brachah "Borei atzei/isvei besamim" by category. For Havdalah: all grouped under "minei besamim". |
| Yom Kippur falling on Shabbos — Havdalah | MB: no besamim on motzaei Yom Kippur, even Shabbos. The fast tires but it is not the same "neshamah yeseirah" departing. |
| Being motzi children | Permitted and formative — one with anosmia can do so (seif ה). Children from age of chinuch (6-7). |
Practical rule: Besamim are a conditional element of Havdalah. If absent, one skips. The standard brachah is "Borei minei besamim" which covers all categories.
8. Practical Synthesis of the Siman
The 5 key teachings of Siman 297:
- Conditional besamim: if available yes; otherwise skip without guilt.
- Purpose: to console the neshamah yeseirah departing the body.
- Forbidden besamim: bathroom, deceased, idolaters — not yotzei if one made the brachah.
- Hadas (myrtle): Sephardi ideal; Rama combines with other besamim.
- Anosmia: not for oneself, but can be motzi children/unlearned people.
9. Comprehension Questions
Check your understanding:
- Why do we smell besamim on motzaei Shabbos? What is the "neshamah yeseirah"?
- Am I obligated to seek besamim if I don't have any? What is the reason?
- Why do we not make a brachah on besamim of the bathroom, deceased, or idolaters?
- Why no brachah on besamim in wine jugs?
- What is the Sephardi vs Ashkenazi minhag regarding the hadas (myrtle)?
- If I have no sense of smell, can I make a brachah? In what exceptional case?
To Go Further
If you want to delve deeper into this siman:
- 📚 Level 2 — Lamdan: for pilpul, שיטות ראשונים, fundamental חקירות, and Acharonim nuances
- ✨ Level 3 — Synthesis: for review and quick memorization with mnemonics
- 📜 Level 4 — Daat HaRav: the shitah of the Alter Rebbe (Shulchan Aruch HaRav siman 297)