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1. Molid Reiach-The laws of placing perfume and the like onto objects/clothing and one’s skin:

A. Smoking fruits on Yom Tov over incense:[1]

In order to absorb a good taste:[2] Even to smoke fruits is only permitted when one’s intent is only for the fruits to absorb the taste of the incense and thus become better to be eaten.

In order to absorb a good smell:[3] However it is forbidden to smoke the fruits in order so they absorb the smell of the incense and upon eating them one will then benefit from their good smell.

The reason for this prohibition is: because it is [Rabbinically[4]] forbidden to create a smell on Yom Tov[5] [or Shabbos] within an item that did not contain that smell [prior], as one who creates a new substance is similar to one who does a new [forbidden] action.[6] Now, although all forbidden actions are permitted [on Yom Tov] for the sake of eating, nevertheless [here it is forbidden as] the absorption of the smell [into the fruits] is not needed so much for the sake of eating and is not an equal necessity for all. It was thus only permitted to smoke fruits when one’s intent is not for the fruits to absorb the smell of the incense but rather to benefit their taste and hence be better to be eaten. Now, although in such a case the new smell will anyways inevitably become absorbed in the fruits, nevertheless since his (main[7]) intent is not for the new smell, therefore the Sages did not decree against doing so.[8]

B. Absorbing a good smell into a cloth:

Through crushing spices into the cloth:[9] One may not place the pepper into a cloth and crush it with a knife [by pounding its handle] on top of it, as doing so creates a smell in the cloth [which is prohibited to do on Shabbos] even though one does not have any intent to do so[10] [as is written in chapter 511 [Halacha 7, which is brought next].

Through simply leaving the spices in the cloth:[11] [Based on that which was explained above regarding fruits,] it is permitted to place a species of incense into a cloth if one’s intent is not to create a new smell within that cloth. However, if he does intend to do so it is forbidden.     

Adding more of a smell into a cloth which already absorbed the smell before Shabbos:[12] If a cloth already had a certain incense placed onto it in a way that its smell absorbed into the cloth from before Yom Tov [or Shabbos], then it is permitted to place on it on Yom Tov [or Shabbos] more of this species of incense in order to increase the smell of this spice into the cloth. However, it is forbidden to place into it another species of incense as he is creating a new smell in the cloth on Yom Tov [or Shabbos].

C. Placing scents into liquids and washing hands with scented liquids:[13]

Those few places which place scented oil into the water, with which the Kohanim wash their hands with prior to going to say the Priestly blessing, are doing a matter that is against Halacha.

The reason for this is: because they intend to create a new smell on the hands of the Kohanim. Now, although the scented oil is placed into the water from before Yom Tov, nevertheless [this is forbidden] being that on Yom Tov when the Kohanim rinse their hands they are creating a new smell on their hands, and they benefit from this smell, and it is pleasant for them and they intend to do so[14], therefore they are to refrain from doing so.  [See Q&A regarding using scented soaps]

 

D. Removing mouth odor:[15]

One may not chew a species of resin called Mastichi[16] and may not rub a drug on one’s teeth when one’s intention in doing so is for healing purposes. However, if he is only doing so to [remove foul] odor from his mouth, then it is allowed [to rub an herb or chew the gum].[17] [See Q&A regarding mouthwash]

E. Fragranced oil:[18]

One is allowed to smear (plain) oil [on one’s hip], although not rose oil[19] because it is very expensive and is not commonly found and [thus] it is only common to oil [one’s body] with it for healing [purposes]. [Although] if one is found in a place where rose oil is commonly available and it is common for people to smear it not for healing [purposes] then it is permitted to smear it for even healing [purposes].[20] [See Q&A regarding using scented oils]

Compilation-Molid Reiach:

It is forbidden to enter a good scent into an item on Shabbos or Yom Tov.

Clothing:[21] The above prohibition applies to clothing. It is thus forbidden to enter a good scent into a clothing on Shabbos or Yom Tov. Due to this one may not place perfume on a clothing on Shabbos or Yom Tov.[22]

Food:[23] The above prohibition applies even to foods. It is thus forbidden to enter a good scent into a food on Shabbos or Yom Tov, for simply the sake of giving the food a good smell. Due to this one may not place perfume into washing water on Shabbos or Yom Tov. One may however enter good scents into the food when one’s true intent is to enhance the foods taste.

Body:[24] The above prohibition applies even to one’s body. It is thus forbidden to enter a good scent onto one’s skin Shabbos or Yom Tov. Due to this one may not place perfume or cologne on his/her body on Shabbos or Yom Tov.

Unintentionally:[25] It is permitted to do an action that causes a smell to enter into an item if one does not have any intention to do so. Thus, one may add a scent to fruits if the intent is to benefit the taste of the food. Likewise, one may place spices on a cloth if he does not have intent to create a new smell on the cloth. Likewise, one may smear rose oil on one’s skin for pleasure purposes.[26] [Some[27] however learn that it is forbidden to do an action which causes the smell to penetrate the item, even unintentionally, such as to crush the spices into the cloth. Others[28] however learn this is allowed.] If however one also intends to create this new smell on the item through doing the action, then it is forbidden to do so. Thus, it is forbidden to wash one’s hands with scented liquids, even if one intends simply to clean his hands, if he also intends to create a good smell on them.

Adding more scent:[29] It is permitted to add to an existing scent on Shabbos and Yom Tov. Hence, if a cloth, or one’s body, already had a certain scent placed on it before Yom Tov [or Shabbos], it is permitted to add on Yom Tov [or Shabbos] more of this same scent in order to increase its smell. It is forbidden however to place a different scent onto the garment/body.[30] [Likewise, if the old scent has completely disappeared from the garment/body, then it is forbidden to add more scent to it on Shabbos/Yom Tov even if it is the same scent that used to be on this item.[31]]

Summary-Scenting items/clothing/skin on Shabbos It is forbidden to initially place any scent onto any item or object on Shabbos or Yom Tov, whether it be food, clothing, or one’s body. In the following two cases however doing so is allowed: 1) To add to a scent that was already placed into the item from before Shabbos is allowed so long as [the item still retains the scent that was originally placed in and] one adds more of the same scent. 2) If the absorbing of the scent into the item is done unintentionally, and one’s true intent is to achieve something else and it’s just that the absorbing of the smell is inevitable, then if one does not actively cause the smell to enter the item, such as one simply places the incense over the item, then it is allowed. If, however, one actively causes the smell to absorb, such as crushing the incense over the item, then even in such a case it is forbidden.[32] Q&A Does the prohibition of Molid Reiach apply to foods?[33] Yes, if one’s intent is for the food to receive good smell. Does the prohibition of Molid Reiach apply to one’s body/skin? Yes.   Does the prohibition of Holadas Reiach apply to the air?[34] No. It is permitted to create new smells in the air on Shabbos. Does the prohibition of Pesik Reishei apply by Molid Reiach? No. Hence, if one does not intend to make a new smell it is permitted.   May one place an Esrog on top of a cloth on Shabbos/Yom Tov? It is forbidden to place an Esrog on top of a cloth on Shabbos/Yom Tov due to the prohibition of Molid Reiach.[35] This however only applies if one intends to create a new smell on the garment, while if one does not intend to create a new smell then doing so is permitted.[36]   May one place spices into food on Shabbos if doing so gives it a good smell?[37] One may do so if his main intent is to give the food a good taste and not necessarily for the smell. If, however, one intends to do so for the smell, then it is forbidden to add the spices on Yom Tov/Sabbos.   May one spray perfume or cologne onto his/her body or clothing on Shabbos?[38] It is forbidden to apply perfume or cologne onto one’s skin unless he had already placed this same perfume on from before Shabbos and it still retains some of its smell.   May one place a good smell if his intent is to get rid of a bad smell?[39] Yes.   May one apply deodorant on Shabbos: Spray/liquid deodorant: Yes.[40] However some Poskim[41] limit this allowance only to if one does not intend to create a good smell on his skin, and is simply doing so to prevent bad smell. Thus, they rule if one has a non-scent deodorant available which properly prevents bad smell, then he may not use a scented deodorant if he currently does not smell bad. Stick deodorant: No.[42] May one wash his hands with scented soaps? Bar of soap: May not be used regardless due to the Nolad prohibition.[43] Liquid soap: Seemingly this is forbidden, as it is no different than the case mentioned above of washing ones hands with scented water in which although the main intent is not for the scent, nevertheless one does also intend in absorbing it.[44] Nevertheless perhaps this is similar to applying deodorant to remove bad smells in which Poskim[45] rule it is allowed to be done. In any event, if one has no intent at all to create a good smell, it may be used.[46] May one use scented oil in cases in which it is allowed to smear it on Shabbos [as explained in “The Laws of oiling Skin”]? Seemingly if one is intending to also create a new smell on his skin in addition to the smearing of oil, it is forbidden to do on Shabbos.[47] However if one has no intent at all to create a new smell on him, it is allowed. May one place scented oil on his skin or on a tissue for the sake of smelling it, as is common for some people to do on Yom Kippur? No. However one may place an item in his hands, including scented oil, if his intent is to use his hands to hold the oil while he smells it and not in order to create a smell on the hand on his hand for future smelling.[48] May one spray air freshener in his room or bathroom?[49] Yes. There is no prohibition of Mild Reicha[50], or of Zoreh involved in doing so.[51] One may thus spray air freshener into the air without limitation. However, one may not spray it onto an object and the like unless one’s intent is to get rid of bad smells.[52]                              May one use a toilet that contains scented toilet soap? See “The Laws of Crushing & Melting Ice” Halacha 4 Q&A   May one use mouthwash to remove bad odor?[53] Yes, this is permitted. May one place a good smelling powder or spray on his feet? When doing so in order to remove bad smell then it has the same law as does spray deodorant [mentioned above] in which there are Poskim which allow it.[54] However if the powder has healing powers then it is forbidden [to be placed on feet which require healing] due to the healing prohibition.

Men using cologne during the week:[55] It is improper for a Torah scholar to place cologne.

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[1] Admur 511:7

[2] Admur ibid and 511:4; Michaber 511:4; Shmuel in Beitza 22b

[3] Admur ibid and Kuntrus Achron 511:1; Implication of Michaber ibid; M”A 511:10 and 128:8 and 510:11 regarding water; Taz 511:8 regarding water; Milchamos 12b; Ran 12b; Raba Beitza 23a according to Shita Mekubetzes ibid

Background: The Gemara Beitza 23a and Rama in 511:4 state it is forbidden to enter perfume into a cloth, due to the prohibition of Molid Reiach. Admur and the above Poskim extend this ruling even to foods, as in his opinion, as rule the above Poskim, the prohibition of Holadas Reiach applies even to foods. In Kuntrus Achron ibid Admur lengthens to prove this opinion and negates the opinion of the Chacham Tzvi brought next.

Other opinions: Some Poskim rule that the prohibition of Molid Reiach does not apply to foods at all. [Implication of Rashi Beitza 23a; Chacham Tzevi 92 [brought in Shaareiy Teshuvah 511:4]; Rav Yehuda Beitza 23a according to Shita Mekubetzes ibid, brought in Kuntrus Achron ibid; see Eliya Raba 128:8]

[4] Rashi and M”B in coming footnotes

[5] Admur ibid; Rama 511:4; Beitza 23a

[6] Admur ibid; Rashi 23a; M”B 511:27; Sheilas Yaavatz 1:42; See Shabbos Kehalacha 17 Biurim 2

It is not forbidden due to the Melacha of making the Shemen Hamishcha in the Mishkan as only those Melachos which are connected with the building of the Mishkan were used to derive the 39 Melachos. [Sheilas Yaavatz 42]

Tikkun Keli: See M”B 658:7 and Kaf Hachaim 658:6 who record the reason for the prohibition of Molid Reiach is due to Tikkun Keli. Seemingly however this is the same reason as stated in Rashi ibid.

[7] See C and footnote there!

[8] Admur ibid; Rashal 2:34; Taz 511:8; M”A 511:10; Kuntrus Achron 511:1 based on proof from many Rishonim.

Other opinions: Some Poskim rule it is forbidden to create a smell in an item even if one does not intend to do so. [Implication of Rama 658:2; Maharil; Rokeiach; and so rules M”A 658:2; P”M 511 A”A 11; M”B 658:7 is lenient in a time of need] As for why according to these opinions it is permitted to enter scent into fruits for the sake of adding taste, see Admur in Kuntrus Achron ibid who explains that they hold the reason it is permitted is because it is considered Ochel Nefesh, s explained Rashi in Shabbos ibid]

[9] Admur 321:7; Taz 321:7

[10] Seemingly the reason why here Admur rules that even when one has no intent to absorb the smell it is forbidden is because here a real action [crushing] is being done which causes the smell to get absorbed and thus we are stringent even when one does not intend to do so. However, in the previous case of smoking fruits, as well as in the next case of simply placing the spices into the cloth, since no action is being done, it therefore is only prohibited when one intends to do so. [So explains Rav Yisrael Labkowski in Kinnus Torah 18 p. 50. See there from page 44 and on for an analysis on this entire subject of the contradiction of Admur in Hilchos Shabbos and Yom Tov]. To note that the Taz himself writes the same contradiction as Admur, of which many Achronim [Peri Megadim; M”B 321:25] explain that the Taz retracted his earlier ruling in Shabbos. This however cannot be the explanation for here in Admur as a) Admur already saw the contradiction in the Taz prior to writing the SH”A, and b) Admur himself writes here in Shabbos “as explained in 511”, thus it is not possible that it can contradict 511. See however Shabbos Kehalacha Vol. 3 p. 168 for an analysis on this subject, and how he learns it is a contradiction in Admur and that we rule leniently.

[11] Admur 511:7; Rashal Beitza 2:34; Taz 511:8; implication of M”A 511:10; Kuntrus Achron 511:1 based on proof from many Rishonim [Ramban; Ran; Rosh; Rif]; Neziros Shimshon; Mamar Mordechai

The reason: As Holadas Reiach is a light prohibition and is hence permitted if one does not have intent to do so. [Machatzis Hashekel 658:2 in explanation of Rashal; Implication of Admur in Kuntrus Achron ibid] Others however explain the reason is because these Poskim rule one may be lenient by a Pesik Reishei of a Rabbinical prohibition, and especially if Lo Nicha Lei. [P”M 321 M”Z 7 and 511 M”Z 8; Chemed Moshe; Nehar Shalom; Shaar Hatziyon 658:6; as rules Terumos Hadeshen, brought in M”A 314:5; Shaar Hatziyon 316:21; See Beis Yosef brought in Taz 316:3; Admur 314:3 regarding bees] This however is incorrect as Admur rules stringently regarding Pesik Resihei Delo Nicha Lei even by a Rabbinical prohibition, as brought in 316:4 and 320:24]

The ruling of the Gemara and Rama in 511:4: The Gemara Beitza 23a rules one may not place a cup of incense on clothing due to the prohibition of Molid Reiach, and so rules Rama ibid. They do not differentiate between whether one intended to do so or not.

Other opinions: Some Poskim rule it is forbidden to create a smell in clothing even if one does not intend to do so, and it is hence forbidden to place spices on clothing. [Implication of Rama 658:2; Maharil; Rokeiach 219 as explains M”A 658:2 and Admur in Kuntrus Achron 511:1; Implication of Rashi Beitza 23a as brings Admur ibid; and so rules M”A 658:2; Elya Raba 658:3; P”M 511 A”A 11; Chayeh Adam 141:20; Kitzur SHU”A 137:7; Moed Lekol Chaiy 23:46; M”B 658:7 and Kaf Hachaim 658:8 are lenient in a time of need] The reason this opinion is stringent is because we hold that Pesik Reishei is forbidden even by a Rabbinical prohibition. [Chemed Moshe; Nehar Shalom; Shaar Hatziyon 658:6; As rules Admur 316:4; M”A 314:5; 316:9; Taz 315:3; M”B 316:17 regarding bees]

Is the stringent opinion Machmir regarding adding smell to fruits; removing bad smells: The stringent opinion is lenient in both of these matters which are ruled in the Michaber without argument. Seemingly, the reason is because they hold that there is no prohibition of Holadas Reiach when it is in the way of eating, or for the need of food, and perhaps they hold the Sages were lenient to remove bad smells due to Kavod Habriyos. However, seemingly according to the stringent opinion it would be forbidden to cut a lemon or use scented soaps even if one does not intend to have the scent on his hands, according to those Poskim that forbid Holadas Reiach by the body. Vetzrauch Iyun.

[12] 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]

[13] Admur 511:7; Taz 511:8; Halachos Ketanos 1:19; Ben Ish Chaiy 2 Tetzaveh 11; Rav Poalim 2:51; Shoel Umeishiv Tinyana 2:7; Minchas Yitzchak 6:26 [see below in opinion of M”B]; Poskim in Kaf Hachaim 128:44 and 511:44 and so concludes the Kaf Hachaim ibid; Magen Avraham 511:11; 128:8  prohibits placing the secnt into the water, although he does not mention if this prohibition applies even if the scent was placed from before Shabbos.

Background: This ruling of Admur follows the ruling of the Taz which hold that the prohibition to create a new smell applies as well to skin. The Magen Avraham 511 [as well as Magen Avraham in 128:6]

Other Opinions: Some Poskim rule the prohibition of Molid Reiach does not to one’s skin being the smell does not last, and it is hence permitted to place perfume/cologne on the body on Shabbos. Thus, if one placed the perfume in the water from before Yom Tov it may be used. [Chacham Tzevi 92; Elya Raba 128:8; Ginas Veradim 3:16; Nechpah Bakesef 4; Shaareiy Teshuvah 511:4; Mishneh Berurah 128:23 and so is implied from 511:28; Beir Moshe 1:34 rules one may be lenient by skin, although one who is stringent is blessed; SSH”K 14:32 rules leniently that perfume may be applied anywhere on one’s body, as learns the Chacham Tzevi, as brought in M”B] These opinions can draw proof for their ruling from Michaber 327:1 and 328:36 in which the Michaber allows smearing rose oil on the body, and chewing scented gum in the mouth. Admur and the Poskim ibid however learn that the scented oil is permitted because one has no intent for the scent, while the gum is permitted because its intent is only to remove the bad smell.

According to the M”B may one add smells to other parts of one’s body other than the hands? In M”B 128:23 he rules that one may be lenient like the Chacham Tzevi and Elyah Raba that one may wash hands with perfume water. However the Minchas Yitzchak 6:26 explains that the M”B himself only allows this to be done to ones hands and not to the rest of one’s body, as perfume on ones hands rubs off quicker then on the rest of the body. To note however that the Minchas Yitzchak himself there leans to be stringent like Admur and the other Gedolei Haposkim which prohibit perfume on any part of the body. However Rav SZ”A [brought in SSH”K 14 footnote 92, and so they rule in Halacha 32] learns that the M”B permits applying perfume to any part of one’s body.

Placing perfume on one’s hair: Is forbidden according to all opinions being that hair is considered like clothing to which all agree there is a prohibition of Molid Reiach. [Piskeiy Teshuvos 327:1, see Minchas Yitzchak ibid.]

[14] Vetzaruch Iyun as for certain their main intent is to do the Mitzvah and not to absorb the smell, and above Admur mentioned in parentheses that absorbing the smell into the fruits is allowed when ones main intent is not for the smell.

[15] Admur 328:42; Michaber 328:36; Tosefta brought in Rif and Rambam

^[16] This is a type of resin with a pleasant smell which comes out of a tree. [Mishneh Berurah 114]

^[17] The reason: Some Poskim suggest that the reason for this allowance is because there is no prohibition in creating a new smell on a body, as rules the Chacham Tzvi, and this law hence serves as a proof for his opinion. [Rav Poalim 2:51] Other Poskim however negate this proof and explain the reason is because one has no intent to create a good smell but rather to get rid of the bad smell and so one must conclude according to Admur and all the Poskim who rule that creating a new smell on the body is forbidden on Shabbos. [Sheilas Yaavatz 1:42; Beir Moshe 1:34] The Beir Moshe 1:34 rules based on this law that good smells may always be applied in order to remove bad odors, and so rules Piskeiy Teshuvos [327:1, 328:26]. Vetzaruch Iyun as perhaps in truth the prohibition of Moild Reiach does not apply at all to ones mouth and it is only due to this that it is permitted.

[18] 327:1; Michaber 327:1; Mishneh Shabbos 111

[19] Rose oil, is the essential oil extracted from the petals of various types of rose. Rose ottos are extracted through steam distillation, while rose absolutes are obtained through solvent extraction orsupercritical carbon dioxide extraction, with the absolute being used more commonly in perfumery. Even with their high price and the advent of organic synthesis, rose oils are still perhaps the most widely used essential oil in perfumery.

[20] Vetzaruch Iyun Gadol how using rose oil does not transgress a prohibition of “creating a smell” on Shabbos, as explained in “Molid Reiach”. One must thus conclude that using such oil is only allowed if one does not intend at all to create a new smell on his body, in which case it is allowed to be smeared, as explained there. However, if one also intends on creating the smell on his body, then doing this would be forbidden. Vetzaruch Iyun why Admur who holds of the prohibition of creating new smells on the body, does not make issue of this here in this Halacha. Furthermore, to note there are those [see Piskeiy Teshuvos 327:1] which use this ruling regarding rose oil [which is sourced in the Michaber] to say that there is no prohibition at all to create scents on ones skin. [So rules Chacham Tzevi  92, as opposed to the Taz, Magen Avraham and Admur in chapter 511 which prohibit.] It is thus on the one hand not understood why Admur here did not emphasize the limitation to that it is only allowed when not intended at all for smell, as well as on the other hand one cannot infer from this ruling here the opinion of the Michaber, the same way one cannot infer from here the ruling of Admur of which he makes clear in 511 that he does hold of a prohibition.

[21] Admur 511:7 and 321:7; Rama 511:4; Beitza 23a

[22] See Shabbos Kehalacha 18 which states that doing so can also constitute a prohibition of Laundering.

[23] Admur 511:7 and Kuntrus Achron 511:1; Implication of Michaber ibid; M”A 511:10 and 128:8 and 510:11 regarding water; Taz 511:8 regarding water; Milchamos 12b; Ran 12b; Raba Beitza 23a according to Shita Mekubetzes ibid; Ginas Veradim 3:16; Nechpah Bakesef 4; Shoel Umeishiv Tinyana 2:7; M”B 511:28]

Background: The Gemara Beitza 23a and Rama in 511:4 state it is forbidden to enter perfume into a cloth, due to the prohibition of Molid Reiach. Admur and the above Poskim extend this ruling even to foods, as in his opinion, as rule the above Poskim, the prohibition of Holadas Reiach applies even to foods. In kuntrus Achron ibid Admur lengthens to prove this opinion and negates the opinion of the Chacham Tzvi brought next.

Other opinions: Some Poskim rule that the prohibition of Molid Reiach does not apply to foods at all. [Implication of Rashi Beitza 23a; Chacham Tzevi 92 [brought in Shaareiy Teshuvah 511:4]; Rav Yehuda Beitza 23a according to Shita Mekubetzes ibid, brought in Kuntrus Achron ibid; see Eliya Raba 128:8]

[24] Admur 511:7; Taz 511:8; Halachos Ketanos 1:19; Ben Ish Chaiy 2 Tetzaveh 11; Rav Poalim 2:51; Shoel Umeishiv Tinyana 2:7; Minchas Yitzchak 6:26 [see below in opinion of M”B]; Poskim in Kaf Hachaim 128:44 and 511:44 and so concludes the Kaf Hachaim ibid; Magen Avraham 511:11; 128:8  prohibits placing the scent into the water, although he does not mention if this prohibition applies even if the scent was placed from before Shabbos.

Background: This ruling of Admur follows the ruling of the Taz which hold that the prohibition to create a new smell applies as well to skin. The Magen Avraham 511 [as well as Magen Avraham in 128:6]

Other Opinions: Some Poskim rule the prohibition of Molid Reiach does not to one’s skin being the smell does not last, and it is hence permitted to place perfume/cologne on the body on Shabbos. Thus, if one placed the perfume in the water from before Yom Tov it may be used. [Chacham Tzevi 92; Elya Raba 128:8; Ginas Veradim 3:16; Nechpah Bakesef 4; Shaareiy Teshuvah 511:4; Mishneh Berurah 128:23 and so is implied from 511:28; Beir Moshe 1:34 rules one may be lenient by skin, although one who is stringent is blessed; SSH”K 14:32 rules leniently that perfume may be applied anywhere on one’s body, as learns the Chacham Tzevi, as brought in M”B] These opinions can draw proof for their ruling from Michaber 327:1 and 328:36 in which the Michaber allows smearing rose oil on the body, and chewing scented gum in the mouth. Admur and the Poskim ibid however learn that the scented oil is permitted because one has no intent for the scent, while the gum is permitted because its intent is only to remove the bad smell.

According to the M”B may one add smells to other parts of one’s body other than the hands? In M”B 128:23 he rules that one may be lenient like the Chacham Tzevi and Elyah Raba that one may wash hands with perfume water. However the Minchas Yitzchak 6:26 explains that the M”B himself only allows this to be done to ones hands and not to the rest of one’s body, as perfume on ones hands rubs off quicker than on the rest of the body. To note however that the Minchas Yitzchak himself there leans to be stringent like Admur and the other Gedolei Haposkim which prohibit perfume on any part of the body. However Rav SZ”A [brought in SSH”K 14 footnote 92, and so they rule in Halacha 32] learns that the M”B permits applying perfume to any part of one’s body.

Placing perfume on one’s hair: Is forbidden according to all opinions being that hair is considered like clothing to which all agree there is a prohibition of Molid Reiach. [Piskeiy Teshuvos 327:1, see Minchas Yitzchak ibid.]

[25] Admur 511:7; Rashal Beitza 2:34; Taz 511:8; implication of M”A 511:10; Kuntrus Achron 511:1 based on proof from many Rishonim [Ramban; Ran; Rosh; Rif]; Neziros Shimshon; Mamar Mordechai; So rule regarding rose oil, that it may be smeared for pleasure purposes, thus proving that it does not contain a prohibition of creating a new smell if that is not one’s intent: Admur 327:1; Michaber 327:1; Mishneh Shabbos 111

The reason: As Holadas Reiach is a light prohibition and is hence permitted if one does not have intent to do so. [Machatzis Hashekel 658:2 in explanation of Rashal; Implication of Admur in Kuntrus Achron ibid] Others however explain the reason is because these Poskim rule one may be lenient by a Pesik Reishei of a Rabbinical prohibition, and especially if Lo Nicha Lei. [P”M 321 M”Z 7 and 511 M”Z 8; Chemed Moshe; Nehar Shalom; Shaar Hatziyon 658:6; as rules Terumos Hadeshen, brought in M”A 314:5; Shaar Hatziyon 316:21; See Beis Yosef brought in Taz 316:3; Admur 314:3 regarding bees] This however is incorrect as Admur rules stringently regarding Pesik Resihei Delo Nicha Lei even by a Rabbinical prohibition, as brought in 316:4 and 320:24]

The ruling of the Gemara and Rama in 511:4: The Gemara Beitza 23a rules one may not place a cup of incense on clothing due to the prohibition of Molid Reiach, and so rules Rama ibid. They do not differentiate between whether one intended to do so or not.

Other opinions: Some Poskim rule it is forbidden to create a smell in clothing even if one does not intend to do so, and it is hence forbidden to place spices on clothing. [Implication of Rama 658:2; Maharil; Rokeiach 219 as explains M”A 658:2 and Admur in Kuntrus Achron 511:1; Implication of Rashi Beitza 23a as brings Admur ibid; and so rules M”A 658:2; Elya Raba 658:3; P”M 511 A”A 11; Chayeh Adam 141:20; Kitzur SHU”A 137:7; Moed Lekol Chaiy 23:46; M”B 658:7 and Kaf Hachaim 658:8 are lenient in a time of need] The reason this opinion is stringent is because we hold that Pesik Reishei is forbidden even by a Rabbinical prohibition. [Chemed Moshe; Nehar Shalom; Shaar Hatziyon 658:6; As rules Admur 316:4; M”A 314:5; 316:9; Taz 315:3; M”B 316:17 regarding bees]

Is the stringent opinion Machmir regarding adding smell to fruits; removing bad smells: The stringent opinion is lenient in both of these matters which are ruled in the Michaber without argument. Seemingly, the reason is because they hold that there is no prohibition of Holadas Reiach when it is in the way of eating, or for the need of food, and perhaps they hold the Sages were lenient to remove bad smells due to Kavod Habriyos. However, seemingly according to the stringent opinion it would be forbidden to cut a lemon or use scented soaps even if one does not intend to have the scent on his hands, according to those Poskim that forbid Holadas Reiach by the body. Vetzrauch Iyun.

[26] See Admur 327:1; Michaber 327:1; Mishneh Shabbos 111

[27] Kinnus Torah 18 p. 50 as rules Admur 321:7; Taz 321:7

[28] Shabbos Kehalacha Vol. 3 p. 168 that Admur and Taz in 511:7 retracted this ruling

[29] 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]

[30] The reason: As he is creating a new smell in the cloth on Yom Tov [or Shabbos]. [ibid]

[31] Pashut!

[32] This summary is based on the answer to the contradiction between 321:7 and 511:7 explained in the prior footnotes. See however Shabbos Kehalacha Vol. 3 p. 168 for an analysis on this subject, and how he learns it is a contradiction in Admur and that we rule leniently.

[33]

[34] Beir Heiytiv 511:5 in name of Rashal; M”B 511:23

[35] Rama 658:2 in name of Maharil; Rokeiach; M”A 658:2

[36] Admur 511:7 and Kuntrus Achron 511:1; Rashal 2:34 [brought in M”A ibid]; Taz 511:8; implication of M”A 511:10 [unlike his ruling in 658:2-see Kuntrus Achron ibid that he retracted his ruling]

Other opinions: Some Poskim rule it is forbidden to place the Esrog on a garment even if one does not intend to create a new smell. [Implication of Rama 658:2; Maharil; Rokeiach; M”A 658:2]

[37] Admur 511:7 Kuntrus Achron 1

[38] Based on Admur above. However see footnote above [in C] regarding the other opinions which allow to create smell on skin

[39] 328:42; Michaber 328:36; Tosefta brought in Rif and Rambam; Sheilas Yaavatz 1:42; Beir Moshe 1:34; Piskeiy Teshuvos 327:1, 328:26.

[40] Beir Moshe 1:34 rules that good smells may always be applied in order to remove bad odors, and so rules Piskeiy Teshuvos [327:1, 328:26]. This is based on Sheleis Yaavetz 1:42 on the law ruled in SH”A Michaber:Admur that one may use good odors to remove bad breath.

[41] Shabbos Kehalacha 18:8

[42] As even if one placed it from before Shabbos using it on Shabbos perhaps involves the smoothening prohibition. However based on Ketzos Hashulchan [146 footnote 32] this should be permitted as it does not involve smoothening. Nevertheless according to all it is the custom to not allow to use it on Shabbos.

[43] See “The Laws of Bathing” Halacha 10

[44] See Shabbos Kehalacha Vol. 3 18:4 footnote 13 that it is very difficult to ascertain that one truly has no intent to absorb the smell.

[45] Beir Moshe 1:34 rules that good smells may always be applied in order to remove bad odors, and so rules Piskeiy Teshuvos [327:1, 328:26] Shabbos Kehalacha Vol. 3 18:6

[46] Shabbos Kehalacha ibid

[47] As one is intending to create a new smell which is forbidden to do on Shabbos and it is thus no different than the case mentioned above of washing ones hands with scented water in which although the main intent is not for the scent, nevertheless one does also intend in absorbing it.

[48] Rav Poalim 2:51; Kaf Hachaim 128:44

[49] Beir Moshe 1:34; Shabbos Kehalacha 3 18:15-16; See also Minchas Yitzchak 6:26 who was asked this question amongst others although he does not seem to answer this particular point.

[50] The reason: As one is not creating a new smell on any object and it is permitted to cause a smell to be created within the air. [Beir Heiytiv 511:5 in name of Rashal; M”B 511:23; Shabbos Kehalacha ibid], as well as that one is doing so in order to repel the bad smells. 

[51] Minchas Yitzchak 6:26; Shabbos Kehalacha ibid footnote 32

The reason: As it is not the wind that is scattering it but rather the air pressure in the can. [ibid]

[52] Shabbos Kehalacha ibid

^[53] Piskeiy Teshuvos 328:26 based on 328:42; Beir Moshe 1:34

[54] Beir Moshe 1:34; Piskeiy Teshuvah 328:26

[55] Rambam Deios 5:9; Beir Sarim 6:58