Dinei Kadima by spices – The order of precedence in the Brachos of Spices and fragrances

Dinei Kadima by Atzei, Isvei and Minei Besamim – The order of precedence in the Brachos of Spices and fragrances:[1]

The laws of precedence [i.e. Kadima] in berachos guide us in determining which blessing to recite first when enjoying different foods. These halachos dictate not only whether one should say Ha’eitz, Ha’adamah, or Shehakol first, but also which specific fruit within each category merits the initial blessing. What many people do not realize is that these same principles apply equally to spices. Just as foods have varying brachos, so too there are several categories of fragrances—each with its own designated blessing. Some spices require the blessing of Atzei Besamim, others Isvei Besamim, and still others Minei Besamim. Additionally, when one smells fragrant fruits, we recite the berachah of Hanosein Rei’ach Tov Ba’peiros. In this halacha, we will explore the order of precedence among these blessings as they relate to spices. A particularly fitting time to smell these various spices is on Friday night and Shabbos day, in order to reach Meiah Brachos. For this reason, it has become customary in many congregations—especially within Sephardic communities—to offer a variety of spices for congregants to smell and bless. The halachah presented here will clarify which fragrance should receive the first blessing when multiple types are available.

The law:

Atzei versus Isvei Besamim:[2] [The order of precedence by blessings adheres to the same guidelines outlined concerning the sequence of blessings for foods.[3] Hence, just as it is proper to precede Haeitz before Hadama[4], so too] it is proper[5] to precede the blessing of Atzei Besamim over the blessing of Isvei Besamim. [However, this only applies if the Isvei Besamim fragrance is not more Chaviv than the Atzei Besamim fragrance, as we will explain next.]

• Example: David has a myrtle branch (Atzei Besamim) and mint leaves (Isvei Besamim) in front of him, and since the scent of the mint is not more beloved to him, he first recites the blessing of Atzei Besamim on the myrtle

Atzei and Isvei versus Minei Besamim:[6] Likewise, just as the blessing of Haeitz and Ha’adama precede the blessing of Shehakol, so too the blessing of Atzei and Isvei Besamim need to precede the blessing of Minei Besamim.

• Atzei & Isvei Before Minei Besamim: Miriam has myrtle (Atzei Besamim), mint (Isvei Besamim), and cloves (Minei Besamim), and she follows the halachic order of Atzei first, then Isvei, and only afterward Minei Besamim.

Preceding the Chaviv:[7] Just as we rule regarding Haeitz and Ha’adama that we only precede Haeitz to Ha’adama if the Ha’adama is not more Chaviv than the Haeitz [as otherwise, if the Ha’adama is more Chaviv we precede the blessing of Ha’adama[8]] so too with regards to spices. Hence, in the event that the fragrance of a specific spice of Isvei Besamim is more beloved onto the person than the fragrance of a spice of Atzei Besamim, then one is to precede the blessing of Isvei Besamim. [Certainly, in the event that the Atzei Besamim fragrance is more beloved than the Isvei Besamim fragrance, then not only is it proper to precede its blessing as stated before, but one is in fact obligated to do so. However, even in the event that a fragrance of Minei Besamim is more beloved than a fragrance of Atzei or Isvei Besamim, nonetheless one is to precede the blessing of Atzei or Isvei Besamim, just as we rule regarding Shehakol that it is always to be preceded by other blessings even if the Shehakol product is more Chaviv.[9]]

• Example – Isvei Besamim More Chaviv Than Atzei: Sarah has Rosemary (Atzei Besamim) and basil (Isvei Besamim), but because she especially loves the smell of basil, she begins with the blessing of Isvei Besamim.
• Atzei Besamim More Chaviv Than Isvei: Ezra is choosing between Rosemary (Atzei Besamim) and lemongrass (Isvei Besamim), and since he prefers the rosemary scent, he is obligated to begin with Atzei Besamim.
• Minei Besamim More Chaviv Yet Still Last: Yonah prefers the fragrance of cloves (Minei Besamim) over the Hadas (Atzei Besamim) he has, yet he must still begin with the blessing over the Atzei, because Minei never precedes.

Preceding the blessing on Hadassim:[10] In the event that one has several types of Atzei Besamim fragrances before him—including a myrtle branch (hadas)—the proper practice is to recite the blessing of Atzei Besamim over the myrtle.[11]

• Example – Preceding the Myrtle (Hadas): Jacob has several Atzei spices before him—including Rosemary, Jasmin, and a bundle of myrtle (hadas)—and he chooses to say the blessing on the hadas because it is given special precedence due to its role in the mitzvah of the Four Species.

Fruits – Hanosein Reiach Tov Bapeiros: Some Poskim[12] rule that the blessing of Atzei Besamim takes precedence over the blessing of Hanosein Reiach Tov Bapeiros, although the blessing of Hanosein Reiach Tov Bapeiros takes precedence over the blessing of Isvei Besamim.[13] Thus, according to this opinion, the proper sequence is to recite Atzei Besamim first, followed by Hanosein Rei’ach Tov Ba’peiros, and then Isvei Besamim, and then Minei Besamim. However, other Poskim[14] rule that the blessing of Hanosein Rei’ach Tov Ba’peiros precedes the blessing of Atzei Besamim. [Practically, due to the dispute, it is recommended for one to remove the other spices from the table or cover them, and then precede the blessing of Hanosein Rei’ach Tov Ba’peiros.[15]]

• Example – Order With Fruits – Hanosein Rei’ach Tov Ba’peiros: Rachel has rosemary (Atzei Besamim), a fragrant pineapple (Hanosein Rei’ach Tov Ba’peiros), mint (Isvei Besamim), and cloves (Minei Besamim), and she removes the Atzei from the table and then recites the blessings in the correct sequence: Hanosein Rei’ach Tov Ba’peiros first, then Atzei, then Isvei, and finally Minei Besamim.

Summary:

The laws of precedence for fragrance blessings follow the same structure as the precedence rules for food, giving priority to Atzei Besamim, then Isvei Besamim, and only afterward Minei Besamim—unless the scent of Isvei is more chaviv, in which case one recites a blessing over it first. Even so, Minei Besamim never moves ahead of Atzei or Isvei even when more Chaviv, just as Shehakol never precedes higher blessings. A hadas always takes precedence among Atzei due to its special significance in the mitzvah of the Four Species. When fruits with a pleasant scent are present, the proper sequence is debated and hence one is to remove the Atzei Besamim from the table, and then say Hanosein Rei’ach Tov Ba’peiros, followed by Atzei Besamim, and then say Isvei Besamim, and lastly Minei Besamim.

The order:

• Hanosein Rei’ach Tov Ba’peiros [remove Atzei from table]
• Atzei Besamim,
• Isvei Besamim,
• Minei Besamim.

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[1] See Seder 11:7 “It is preferable to recite the blessing of Atzei Besamim before Isvei Besamim. If among them there is a myrtle branch (hadas), it is given precedence for the blessing. And if there is also something before him whose blessing is Borei Minei Besamim, then the blessing of Isvei Besamim needs to be recited before Borei Minei Besamim.” Rama 216:10; Beis Yosef 216; M”A 216:16; P”M 216 A”A 19; Chayeh Adam 61:8; M”B 216:40; Ketzos Hashulchan 62:8; Piskeiy Teshuvos 216:13; Encyclopedia Talmudit Erech Birchas Hareiach Vol. 4 page 604

[2] Seder ibid; Beis Yosef 216 in name of Rokeiach; Rokeiach 329; Levush 216:10; Chayeh Adam 61:8; P”M ibid; M”B 216:40; Ketzos Hashulchan 62:8; See M”A ibid who writes that he did not find this law in the Rokeiach]; See Rama ibid who does not write out the detailed law and simply states to look in chapter 211

[3] Beis Yosef 216 in explanation of Rokeaich 329; See Rama 216:10 motions to see 211 “Regarding whether one must give precedence to the blessing over a tree‑based fragrance before that of an herb‑based fragrance, see the discussion in the earlier Chapter 211.” Now, in that chapter it is explained that we give precedence to the blessing of Ha’eitz over Ha’adamah; however, this applies only when the Ha’adamah item is not considered more significant than the Ha’eitz, as will be clarified later.

[4] Seder 10:7 and 8; Luach 3:7; This ruling of Admur is a merge of the following opinions: Stam opinion in Michaber 211:1 and 3 that there is no precedence; Taz 211:2 that always precede Haeitz if equally Chaviv; M”A 211:13 “precede Haeitz”; Kol Bo 24; Tosafus ibid; Semak 151

Other opinions: Some Poskim rule that one is [always] obligated to precede the blessing of Haeitz [even if the Ha’adama is more Chaviv]. [2^nd opinion in Michaber ibid; Behag, brought in Rosh 6:25; See Taz ibid who rules this way if they are both equally Chaviv; M”A ibid] Other Poskim rule one can precede whichever fruit one desires. [Stam opinion in Michaber 211:3; Rosh; Rashi; Rif; Rav Haiy Gaon]

[5] Laterally “Tov.” However, this only applies if the Atzei and Isvei spices are equally Chaviv. However, in the event that the Atzei Besamim fragrance is more beloved than the Isvei Besamim fragrance, not only is it proper to precede its blessing, but one is in fact obligated to do so, as explained next.

[6] Seder ibid; Chayeh Adam 61:8; P”M ibid; Ketzos Hashulchan 62:8

[7] M”A 216:16 as he writes also in M”A 211:3; Bach 211; Chayeh Adam 61:8; M”B 216:40; Ketzos Hashulchan 62:8 footnote 15; Encyclopedia Talmudit ibid; Omitted from Admur in Seder ibid and from P”M ibid, Vetzaruch Iyun!; See Piskeiy Teshuvos 216:13 footnote 73

[8] Seder 10:7; Luach 3:7; 2^nd opinion in Michaber 211:1; Opinion of Rambam 8, brought in Michaber 211:2; Taz 211:2; M”A 211:4 and 13; M”B 211:9; Tosafus Brachos 41a; Rabbeinu Yona 28b; Rashba Brachos 41a; Semak 151; Piskeiy Teshuvos 211:3

Other opinions: Some Poskim rule that one is [always] obligated to precede the blessing of Haeitz [even if the Ha’adama is more Chaviv]. [2^nd opinion in Michaber 211:3; Bahag, brought in Rosh 6:25; Mordechai; Elya Raba 211:2; Kaf Hachaim 211:6 and 14 that so is custom of world; See Taz 211:1, Orchos Chaim p. 38, Kol Bo ibid, Mamar Mordechai 211:5 and Kaf Hachaim 211:13 that according to Bahag this applies even if the Ha’adama is more Chaviv] Other Poskim rule one can precede whichever fruit one desires, even if one is more Chaviv than another. [Stam opinion in Michaber 211:1; Tur 211; Rosh; Rashi; Rif; Rav Haiy Gaon] Some Poskim rule that according to the Michaber it is best to always precede the Haeitz, and so is the custom, as the main ruling of the Michaber follows that there is never precedence, and thus one should always suspect that Haeitz comes first. In addition, according to Kabala, one is to always precede Haeitz to Ha’adama, as Haeitz is Tiferes while Ha’adama is Malchus. Likewise, since Ha’adama exempts Haeitz Bedieved, it is better to say Heitz first. [Kaf Hachaim ibid]

[9] Chayeh Adam 61:8; Ketzos Hashulchan 62:8 footnote 15; So we rule regarding Shehakol and the same applies to Minei Besamim which is parallel to it: Seder 10:7; Luach 3:7; Michaber 211:3; Brachos 39a and Rashi and Tosafus ibid; M”A 211:3; Tur 211:3; Rosh Brachos 6:25; Ketzos Hashulchan 54:2

[10] Seder ibid [See also Admur 297:6]; Michaber 216:11 regarding preceding a Hadas to oil; Brachos 43b in accordance to Rosh 39; M”B 297:8; Zohar Vayakhel p. 208

[11] The reason: The reason for this precedence is that the hadas (myrtle) was granted a unique distinction in the mitzvah of the Four Species, and since the Torah accorded it special significance, its blessing is given priority in all cases—even when the myrtle being used is not the one employed for the mitzvah itself. [Madanei Yom Tov Brachos 6:39 -1]

[12] P”M 216 A”A 19 [Unlike P”M in Pesicha!]; Piskeiy Teshuvos 216:13 footnote 72

[13] The reason: Regarding the order of precedence when smelling a fragrant fruit (peiros), since its blessing of Hanosein Reiach Tov Bapeiros may also be recited over vegetables that possess a pleasant scent—such as when one wishes to smell watermelon, cantaloupe, or pineapple—it follows that Atzei Besamim should take precedence. This is because Atzei Besamim is considered halachically superior and occupies a higher position in the hierarchy of fragrance blessings. [P”M ibid]

[14] P”M in Pesicha [unlike P”M 216 A”A 19]; Chayeh Adam 61:8; Ketzos Hashulchan 62:8 footnote 15

[15] See Birchas Habayis 13:13; Az Nidbaru 8:53; Piskeiy Teshuvos 211:1-2 footnote 5