Shulchan Aruch Versus Most Acharonim
Not surprisingly, the Shulchan Aruch (Orach Chayim 297:5) rules that one who cannot smell may not recite the bracha on besamim. However, the Shulchan Aruch shockingly states that one who cannot smell may recite the bracha for besamim on behalf of those unable to. However, as noted by the Mishna Berura (297:13), most Acharonim (including the Magen Avraham and Taz) strongly question this ruling. After all, if one cannot recite this bracha for himself, how can he recite it for others (the “Yatza Motzi” principle does not apply to birchot hanehenin, as taught in Shulchan Aruch, Orach Chayim 213)?
As expected, the Mishna Berura does not codify the Shulchan Aruch’s ruling. Moreover, even the Yalkut Yosef (Orach Chayim 297:11; Rav Yitzchak Yosef authors Yalkut Yosef)—who ordinarily adheres by the Shulchan Aruch’s rulings (insisting that Sephardic Jews accept Rav Yosef Karo’s authority)—does not follow the Shulchan Aruch on this matter. However, Halacha Berura (216:7; “Halacha Berura” is authored by Hacham Yitzchak’s brother, Rav David Yosef) rules that a Sephardic Jew may rely on the Shulchan Aruch’s ruling.
Protocols When the Household Head Cannot Smell
Yalkut Yosef and Shemirat Shabbat Kehilchata (61:5) provide alternate protocols for when the father cannot smell. Yalkut Yosef advises the father to skip besamim, and each family member recites the bracha on spices after the father completes Havdala. Shemirat Shabbat Kehilchata recommends the father pausing and allowing another family member to recite the bracha on besamim for the rest of the family. Either approach is fine; each family may decide what plan works better.
Testing the Besamim
Before reciting the bracha on besamim, Rav Moshe Feinstein (as presented in the “Radiance of Shabbos,” page 220, in the second edition) would first smell it to test if the besamim emitted smell and if he could smell. Two great Sephardic authorities, the Ben Ish Chai (parshat Vaetchanan 1:2) and the Kaf HaChaim (Orach Chayim 116:2) support this practice. Rav Moshe did this to avoid reciting a bracha levatala.
One may ask, though, how this is permitted if we cannot benefit from this world without first reciting a bracha (Brachot 35a). I suggest that the Ben Ish Chai, the Kaf HaChaim and Rav Moshe compare “test-smelling” to tasting food, which does not require a bracha. Although the application of the halacha regarding tasting without a bracha is subject to dispute, the fundamental halacha is that tasting food does not require a bracha (Shulchan Aruch, Orach Chayim 210:2 and Mishna Berura 210:19).
Since one’s intention is not to benefit from the food but to taste it, a bracha is not required. Similarly, one does not intend to benefit when testing besamim to see if it gives off a smell and if one can smell. Thus, in both cases, a bracha is not required.
Conclusion
Experience dictates that everyone should adopt Rav Moshe’s well-supported practice, for many report that failure to perform a “test-smell” has resulted in a bracha levatala. If one cannot smell, he should adjust the Havdala following either protocol outlined above.
Rabbi Jachter serves as the rav of Congregation Shaarei Orah, rebbe at Torah Academy of Bergen County and a get administrator with the Beth Din of Elizabeth. Rabbi Jachter’s 20 books may be purchased at Amazon and Judaica House.
