From the Rav’s Desk Thursday 14th Kisleiv: Adding Perfume or Cologne to One’s Clothing on Shabbos

Adding Perfume or Cologne to One’s Clothing on Shabbos

Question:

I know that one is not allowed to apply perfume or cologne to the skin or clothing on Shabbos. However, I was taught that it is permitted to refresh the same scent on one’s skin if it was applied before Shabbos and the fragrance is still present. I have heard conflicting views regarding clothing: some say it is forbidden to add any additional scent to clothing on Shabbos, even if the garment still carries the original fragrance, and that the allowance applies only to skin. Yet, another rabbi told me that it is permitted even for clothing. What is the final ruling on this matter?

Answer:

You are correct that it is generally forbidden to apply cologne or perfume to one’s skin [so rules Alter Rebbe unlike Mishneh Berurah] or clothing [all Poskim] on Shabbos due to the rabbinic prohibition of Molid Reiach, introducing a new fragrance, unless it is the same fragrance that was previously applied before Shabbos, as explicitly stated in the Shulchan Aruch. Thus, for skin, the Poskim permit refreshing the same fragrance of perfume or cologne under these conditions, as it strengthens an existing aroma rather than creating something new. There is, however, rabbinic debate regarding whether this leniency extends to spraying cologne or perfume onto clothing, as this may involve not only the prohibition of adding fragrance to a utensil—an act permitted if the same scent remains—but also concerns about laundering, since wetting clothing is generally forbidden on Shabbat. Practically, in my view, one may be lenient in this matter and apply cologne or perfume to clothing that still retains the same scent, provided the application is from a slight distance to avoid excessive dampening of the garment. It is important to note that spraying cologne or perfume has the potential to stain garments, which reinforces my opinion to permit this action; nevertheless, while it may be halachically acceptable, individuals should consider the possible risk of staining before proceeding.

Explanation:

The following explanation comes to clarify specifically the question of whether there is a laundering prohibition involved in adding perfume to one’s clothing on Shabbos in a case that it still contains the original scent and hence does not involve a Molid Reiach prohibition.

The clear ruling in the Shulchan Aruch is that one may add fragrance to clothing in such a situation, and no differentiation is made between skin and clothing. However, it has come to my attention that some Rabbanim qualified this allowance to dry scents as opposed to liquid perfume and cologne due to the laundering prohibition [i.e. Sheriyuso Zuhi Kibuso or soaking is laundering], and hence they rule that one may never spray perfume or cologne to clothing on Shabbos even if the original scent still remains.

1. however, humbly question this approach. You see, the prohibition against wetting clothing on Shabbos due to the laundry prohibition only applies in specific circumstances.

• First off, it only applies if the liquid is a whitening liquid, such as water or white wine. However, if the liquid is a staining liquid, such as red wine, then no such prohibition applies. [Furthermore, doing so with a red liquid also does not contain a dyeing prohibition, unless the liquid is extremely red.]
• Additionally, even when using water, which is generally considered a whitening agent, wetting a cloth is prohibited only when performed in the customary manner of laundering (Derech Kibbus), not when it results merely in soiling (Derech Lichluch). Therefore, it is permissible to dry one’s wet hands on a towel.
• Additionally, even when using water not Derech Lichluch, considerable debate exists as to whether wetting only a small portion of clothing constitutes a violation of the laundering prohibition.

Thus, the primary concern in determining whether one may apply cologne to clothing on Shabbos, in cases where it is otherwise permitted, is to assess whether perfume or cologne constitutes a laundering agent or a soiling substance. Additionally, it is important to consider whether applying them to garments is regarded as Derech Kibbus (the manner of cleaning) or Derech Lichluch (the manner of soiling), and if any further leniency should be applicable due to it being such a small amount. Notably, I have not found this issue addressed in the writings of those who advocate for a stringent position.

Now, in my view as substantiated by research, perfume or cologne is considered a soiling liquid, as these substances contain oils and alcohol that can stain fabric. Perfume and cologne can stain clothing because they often contain oils, alcohol, and sometimes dyes that interact with fabric fibers; the oils leave a greasy residue that attracts dirt, the alcohol helps the oils penetrate deeper into the fabric, and any added coloring agents can transfer onto clothes, especially light or delicate materials like silk or linen, making stains more visible and harder to remove over time.

Accordingly, based on the above, applying perfume to clothing cannot be classified as whitening. Furthermore, a strong argument can be made that spraying perfume on clothing for the sake of the scent is not considered Derech Kibbus (the manner of laundering) but rather resembles Derech Lichluch (the manner of soiling), similar to wiping one’s hands on a towel. This is all in addition to the fact that only a small amount of the garment becomes wet as a result.

Practically, based on the aforementioned arguments, I have always ruled that it is permitted (mutar) to add perfume or cologne to clothing that still retains its original scent and I was never even aware that any rabbis contested this ruling [until I saw Shabbos Kehalacha]. Additionally, several Sefarim which I reviewed do not reference any laundering prohibition in relation to applying perfume to garments, and some expressly permit it under specific circumstances. This aligns with the prevailing consensus found in all Sefarim on the laws of Shabbos, which do not address a whitening prohibition concerning the act of spraying substances on clothing; rather, the discussion is confined to other potential Shabbos prohibitions.

Sources:

Does Perfume Stain Clothes? (Plus Tips to Avoid Stains)

Lenient that no laundering prohibition involved in sprays on clothing: See Toras Hayoledes 42:24 p. 281 to get rid of the vast sample may spray perfume or cologne on a mattress; Yalkut Yosef Kitzur 303:11 that one may wipe his wet and scented hands on clothing; Piskeiy Teshuvos 322:7 that one may spray air freshener or perfume on clothing to get rid of a bad smell; Shut Harav Nagar 1:43

Stringent to forbid spraying perfume on clothing due to the laundering prohibition: Shabbos Kehalacha Vol. 3 18:14 and in Introduction to the chapter

See regarding the adding of the scent prohibition: Admur 511:7 and Kuntrus Achron 511:1; 321:7; Rama 511:4; Beitza 23a

See regarding the allowance to add more of the same scent if original scent still there: Admur 511:7; Beitza 23a regarding rubbing a myrtle; Admur’s learning in M”A 511:11 and 658:2 regarding an Esrog; Rav SZ”A 15 footnote 237; See Machatzis Hashekel 658:2; Shabbos Kehalacha 18:2 Biurim 1; Implication of Rashi Beitza ibid; Other opinions: Some Poskim rule one may not add more smell to an item even if it already contains that same smell. [Implication of M”A 511:11; M”B 511:26; SSH”K 15:77; Beir Moshe 1:34; See Shabbos Kehalacha ibid]

See regarding the laundry prohibition not applying to colored liquids: Admur 320:21; 319:13; 301:59; M”A 319:11; 510:16; Tosafus Beitza 30a; Smag 65

See regarding that not all colored liquids have a dyeing prohibition: Ketzos Hashulchan 146 Badei Hashulchan 16 number 13; Shabbos Kihalacha Vol. 2 page 352 and 384

See regarding Derech Kibbus versus Derech Lichluch: Admur 301:60; M”A 302:21 and 27 in name of Beis Yosef, Maharam, Tashbeitz; See Machatzis Hashekel ibid; Elya Raba 302:26 and 33; Ran Shabbos 62b; Sefer Hateruma 244; P”M 302 A”A 22; Tosefes Shabbos 302:32; M”B 302:51; Kaf Hachaim 302:77; Piskeiy Teshuvos 302:24; M”B 302:51; Piskeiy Teshuvos 302 footnote 265

See regarding if only a small amount of the garment gets wet: Admur 302:21 [dispute if we apply Issur Milabein, and that one should be stringent]; 319:23 that we don’t apply Chashash of Sechita if only a minute amount gets wet; 302:23 in which no differentiation is made in amounts and implies that even a small amount of water is forbidden; 319:13 in which a cloth may not be used to filter due to worry of squeezing; P”M ibid and all Poskim ibid in lenient opinion;

📖 Final Conclusion and Summary

In conclusion, while the general halachic principle prohibits applying perfume or cologne to skin or clothing on Shabbos due to Molid Reiach (creating a new fragrance), the Shulchan Aruch and many Poskim permit refreshing the same scent if it was applied before Shabbos and still remains. Regarding clothing, although some authorities argue that spraying liquid fragrance constitutes a laundering concern (Sheriyuso Zuhi Kibuso), a strong case can be made that perfume and cologne are soiling agents rather than whitening agents, since they contain oils, alcohol, and dyes that can stain rather than clean fabric. Furthermore, spraying a small amount for scent enhancement is not considered Derech Kibbus (the manner of laundering) but rather Derech Lichluch (the manner of soiling), similar to drying wet hands on a towel.

Therefore, the practical ruling is that one may be lenient and apply perfume or cologne to clothing on Shabbos if the garment already retains the same fragrance, provided it is done carefully and from a slight distance to avoid excessive dampening. This position aligns with the Shulchan Aruch and several contemporary authorities who do not view such an act as laundering. Nonetheless, individuals should remain mindful of the risk of staining garments, which, while not a halachic prohibition, is a practical consideration before proceeding.

👉 Final Ruling: It is permitted (mutar) to refresh the same scent on clothing during Shabbos under the above conditions, though caution is advised due to the potential for fabric staining.