Chapter 14: Dyeing and scenting foods on Shabbos

Introduction: One of the 39 principal Melachos is a prohibition against dyeing on Shabbos. Below we will discuss if this prohibition applies likewise to food. Practically, while in general the dyeing prohibition does not apply towards foods, the Achronim differentiate in this matter between food and liquid and one who adds dye to the food simply for the sake of adding taste versus one who adds it simply for the sake of the color.

1. Dyeing foods on Shabbos:[1]

Foods: Foods do not contain a dyeing prohibition [when one does not intend to dye the food but simply to give taste]. Thus, one may add a spice to his food even if it will dye or color his food in the process. [Some Poskim[2] rule it is permitted to do so even if one’s intent in adding the spice is not for its taste, but simply for its dye, in order to color the food.[3] Other Poskim[4], however, rule that it is forbidden to add a spice to food on Shabbos simply for the sake of dyeing the food. Furthermore, some Poskim[5] rule that one may not add a spice to food on Shabbos if he intends to dye the food with the spice, even if he is also doing so with intent to add taste. Practically, if one’s intent is also to give taste to the food, then one may certainly be lenient in this matter.[6] However, if one’s only intent is the dye, then some[7] conclude that one is to be stringent if there is no benefit in the eating of the food through adding the dye, although one may be lenient if there is benefit for the eating of the food.

Liquids: The dyeing prohibition does not apply to liquids just as we rule above regarding foods, and one may thus add a pigment spice to a liquid on Shabbos.[8] [Some Poskim[9], however, rule that the dyeing prohibition applies to liquids. Accordingly, some Poskim[10] rule that while one may add water to dyed liquids but may not add the dyed liquid to the water.[11] Practically, one may be lenient in this matter as is the letter of the law.]

Without intent to eat the food:[12] The above allowance to add a pigment to a food or drink on Shabbos only applies if the intent is to consume that food. If, however one has no intent to eat the food, such as if one desires to add a pigment to the water in his vase, then it is forbidden to dye the food or liquid due to the Dyeing prohibition.

Q&A on dyeing liquids May one dye water or other liquids?[13] · Example: May one mix concentrated juice with water? May one enter a tea bag or tea essence into his water? It is permitted to dye water on Shabbos for purposes of drinking, just as it is permitted to dye other foods on Shabbos.[14] One may thus place red wine into white wine.[15] However some Poskim[16] rule the dyeing prohibition applies to liquids and one is hence not to place a dyeing color into liquids.[17] Some Poskim[18] rule however that one may add the water to the dyed liquids but not the dyed liquid to the water.[19] Practically, according to the Shulchan Aruch and Alter Rebbe doing so is completely permitted without restriction when doing so to drink that day.[20] Q&A on dyeing for food purposes but to also add color May one add dye to foods if he intends to both give it taste and to color the food?[21] · Example: One desires to add cumin to his soup in order to make it yellow and also in order to give it taste? One desires to mix concentrated juice with water in order to add color and taste? Some Poskim[22] rule it is permitted to be done in such a case.[23] Others[24] however rule one may not dye the foods. Practically, one may be lenient.[25]   Q&A on dyeing for purpose of color but plans to eat the food May one dye foods that he plans to eat if his entire intent is to color the food?[26] · Example 1: One desires to give a child to drink red colored water, and thus desires to add red pigment to the water? · Example 2: One desires to add food coloring or dye to a drink or food in order to impress guests. Some Poskim[27] rule it is permitted to do so even in such a case.[28] Other Poskim[29] rule it is forbidden to add the dye to it on Shabbos.[30] Practically, some[31] rule one is to be stringent in case 2 being there is no benefit for the eating of the food in this case, although one may be lenient in case 1 where there is benefit for the eating of the food. May one mix red wine with white wine at the night of the Seder? This matter follows the same dispute as the previous Q&A.[32] Practically, one may do so[33], although it is best to pour in the red wine first and then pour in the white wine.[34]   Q&A on dyeing for non-food purposes May one dye foods for non-eating purposes?[35] No. Dyeing a food for non-eating purposes contains a Dyeing prohibition.   May one on Shabbos place food coloring into foods or liquids that are planned to be sold?[36] No. Doing so contains the dyeing prohibition.[37] May one add dye to water that is in a vase?[38] No.   May one dye toilet water using toilet soaps? It is forbidden to do so if one intends to dye the water in the process.[39]

2. Using a food to dye one’s lips:

It is forbidden to apply makeup on Shabbos.[40] The following law will thus discuss if it is permitted for a woman to cause her lips to become dyed through eating strong colored foods, such as beats and the like.

May one eat a food that dyes the lips red?[41] It is permitted for a woman to eat fruits and the like which leave a red pigment on her lips so long as this is not her intent.[42] If, however, she intends to dye her lips red, then doing so is forbidden due to the dyeing prohibition.[43] It is permitted for a man to eat these foods in all cases, [so long as he does not intend to dye his lips for beauty purposes].[44]

May one eat colored ices if he intends to dye his lips?[45] It is forbidden for a woman, [or female child who is above the age of Chinuch], to do so. [It is permitted for a man, or male child to do so, so long as he is not intending to do so for beauty purposes.]

3. Scenting foods on Shabbos:[46]

It is forbidden to enter a good scent into an item on Shabbos or Yom Tov. This prohibition applies even to foods. It is thus forbidden to enter a good scent into a food on Shabbos or Yom Tov, simply for the sake of giving the food a good smell.[47] Due to this one may not place perfume into washing water on Shabbos or Yom Tov.[48]

For the sake of enhancing taste:[49] One may enter good scents into the food when one’s main intent is to enhance the foods taste, and not to add a scent.

Adding more scent:[50] It is permitted to add to an existing scent on Shabbos and Yom Tov. Hence, if a food already had a certain scent placed in 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 into the food.[51] [Likewise, if the old scent has completely disappeared from the food, 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 food.[52]]

4. Removing mouth odor:[53]

It is permitted to remove mouth odor on Shabbos through placing a good scent into it.[54] [Thus, one may chew mint gum or swish mouthwash for the sake of getting rid of a bad odor.[55]]

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[1] Admur 320:26 “One is permitted to place turmeric in food and there is no need to worry [that doing so] is [transgressing the] coloring [prohibition] as there is no coloring [prohibition involved] in [dyeing] food.”; Admur 320:27 “If one dyes his bread with the pigment of fruits, such as strawberries and pomegranates, there is no problem involved being that there is no [prohibition of] coloring by foods.”; Admur 319:21 “However if one placed the mustard into the strainer from before Shabbos [and thus filtered it out from the bran] then it is permitted to place an egg into [the strainer] in order to [have the yolk fall through the strainer and] give color to the mustard that has been filtered through it. Now, although the yolk falls out [through the holes of the strainer] together with the mustard while the white which is [all] connected remains above with the waste, [nevertheless] this does not appear like separating food from waste being that both the yolk and the white are foods and he is not filtering the yolk from the white because he desires to eat the yolk and not the white, but rather because the yolk helps give color to the mustard as opposed to the white.”; Michaber 320:19-20; Shibulei Haleket 86 in name of Yireim

Other opinions: Some Poskim rule the prohibition of dyeing applies even to foods. [Tosafos Rid Shabbos 75a [as explained in in Avnei Nezer 173], based on Shabbos ibid that there is a dyeing prohibition involved in slaughtering [However see Ketzos Hashulchan 136 footnote 7]; Chayeh Adam 24:5 and Nishmas Adam 24:3, brought in Biur Halacha 320:19 “Litein Karkum” leaves this matter in question; Ginas Veradim 3:9 regarding liquids; Darkei Moshe 320:2 in name of Avraham Mintz regarding liquids; Avnei Nezer 173 concludes it is proper to be stringent like the Tosafos Rid against the Michaber]

Why is there a dyeing prohibition involved in slaughtering an animal if an animal is food? According to the Michaber and Poskim ibid this is because a) This neck area that is dyed during slaughtering is forbidden to be eaten and one’s intent is to sell the meat and therefore it is forbidden. [Chacham Tzvi 92, brought in Avnei Nezer 173] b) Because one is dyeing the skin of the neck, and this skin is not food. [Or Zarua, brought in Avnei Nezer ibid and Biur Halacha ibid]

[2] Implication of Admur 319:21 “He is not filtering the yolk from the white because he desires to eat the yolk and not the white, but rather because the yolk helps give color to the mustard as opposed to the white.”; Peri Megadim 320 A.A. 25, brought in M”B 320:56; Aruch Hashulchan 320:7; Ketzos Hashulchan 146 footnote 16-11 [however see footnote 15-1]; Chasam Sofer Shabbos 75; Or Letziyon 1:29; Yechaveh Daas 6:23; Tzitz Eliezer 14:47; Sheivet Halevi 9:71; Yabia Omer 2:20; SSH”K 11 footnote 158 in name of Rav SZ”A regarding Petel

[3] The reason: As there is no dyeing prohibition by foods at all, even if one does so for the purpose of the dye. [Poskim ibid]

[4] Ben Ish Chaiy Pekudei 2:3; Nishmas Adam brought in M”B ibid; Kitzur SHU”A 80:42; Kaf Hachaim 320:116; Beir Moshe 8:23-15; Mishnas Yosef 7:77; Bris Olam Tzoveia 12; Piskeiy Teshuvos 320:24; See Shabbos Kehalacha ibid footnote 17 which learns this opinion from Sheilas Yaavetz 1:42; Peri Megadim 318; Shoel Umeishiv 2:7; SSH”K 11 footnote 158000

[5] Possible way of learning Nishmas Adam brought in M”B ibid and ruled in Kitzur SHU”A 80:42 [See Piskeiy Teshuvos 320 footnote 273]; See Shabbos Kehalacha ibid footnote 17 which learns this opinion from Sheilas Yaavetz 1:42; Peri Megadim 318; Shoel Umeishiv 2:7; Rav Poalim 3:11

[6] Shabbos Kehalacha ibid; Piskeiy Teshuvos 320:24; As no mention of this is made in Shulchan Aruch when it states that one may add dye to his foods.

[7] Shabbos Kehalacha ibid; Piskeiy Teshuvos ibid

[8] Michaber 320:19 and Admur 320:26 regarding adding Turmeric into a liquid dish; Darkei Moshe 320:2 in name of Yireim; Tal Oros 48; Chacham Tzevi 92; P”M 320 A”A 25 and 321 A”A 24, M”B 320:56; Aruch Hashulchan 320:7; Ketzos Hashulchan 146 footnote 16-12; Sheivet Halevi 9:71; SSH”K 11 footnote 158; Yabia Omer 2:20; Piskeiy Teshuvos 320:24

Ruling of M”B: The M”B 320:56 rules one may pour red wine into white wine. However, in Shaar Hatziyon ibid he writes it is best to pour in the opposite way. See Piskeiy Teshuvos 320 footnote 271!

[9] Avraham of Mintz, brought in Darkei Moshe ibid; Ginas Veradim 3:9 [brought in Rav Poalim 2:3 and Shaareiy Teshuvah 318:4]; Minchas Shabbos 80:152; Chesed Lealafim 320:6; Ben Ish Chaiy Pekudei 2:3; Rav Poalim 3:11; Lev Chaim 3:78; Halef Lecha Shlomo 136; Kaf Hachaim 320:113 and 116; Shabbos Kehalacha 20:3

[10] Chesed Lealafim 320:6; Ben Ish Chaiy Pekudei 3; Rav Poalim 2:11; Kaf Hachaim 320:117; Mishneh Berurah in Shaar HaTziyon 318:65; This follows their interpretation of the stringent opinion ibid brought in Ginas Veradim and Darkei Moshe; However see Ketzos Hashulchan 146 footnote 16-12 that according to the Poskim ibid it is forbidden even in this fashion.

[11] The reason: As when adding the dye to the water it is evident to all the color change of the water in the glass, when however, adding water to the dye this is not evident at all. [Rav Poalim ibid; See Ketzos Hashulchan ibid who negates this understanding]

[12] P”M 320 A”A 25; Ben Ish Chaiy Pekudei 2:3; M”B 320:56; Ketzos Hashulchan 146:8; Nishmas Adam brought in M”B ibid; Beir Moshe 8:23-15; Mishnas Yosef 7:77; Bris Olam Tzoveia 12; Kaf Hachaim 320:116; Many Poskim in Piskeiy Teshuvos 320:25 footnote 279; See Shabbos Kehalacha ibid footnote 17 which learns this opinion from Sheilas Yaavetz 1:42; Peri Megadim 318; Shoel Umeishiv 2:7; Shabbos Kehalacha vol. 3 20:4 based on Poskim in previous footnote; Piskeiy Teshuvos 320:25

Other Opinions: The Chacham Tzevi 92 rules that the dyeing prohibition does not apply to foods or liquids that are fit for consumption even if one is doing so for non-eating purposes.

[13] Shaar HaTziyon 318:65

[14] Michaber 320:19 and Admur 320:26 regarding adding Turmeric into a liquid dish; Darkei Moshe 320:2 in name of Yireim; Tal Oros 48; Chacham Tzevi 92; P”M 320 A”A 25 and 321 A”A 24 M”B 320:56; Aruch Hashulchan 320:7; Ketzos Hashulchan 146 footnote 16-12; Sheivet Halevi 9:71; SSH”K 11 footnote 158; Yabia Omer 2:20; Piskeiy Teshuvos 320:24

[15] Darkei Moshe ibid; P”M 320 A”A 25; M”B ibid; Sheivet Halevi 9:71; SSH”K 11 footnote 158

[16] Avraham of Mintz, brought in Darkei Moshe ibid; Ginas Veradim 3:9 [brought in Shaareiy Teshuvah 318:4 and Rav Poalim 2:3]; Minchas Shabbos 80:152; Chesed Lealafim 320:6; Ben Ish Chaiy Pekudei 2:3; Rav Poalim 3:11; Lev Chaim 3:78; Halef Lecha Shlomo 136; Kaf Hachaim 320:113 and 116; Beir Moshe 8:24-17

[17] The reason: As it is Biblically forbidden to create dye on Shabbos, and entering a dyed food into liquid is similar to making a dye. [Rav Poalim ibid; Ben Ish Chaiy ibid]

[18] Chesed Lealafim 320:6; Ben Ish Chaiy Pekudei 3; Rav Poalim 2:3; Kaf Hachaim 320:117; Mishneh Berurah in Shaar HaTziyon 318:65; Beir Moshe ibid; This follows their interpretation of the stringent opinion ibid brought in Ginas Veradim and Darkei Moshe; However, see Ketzos Hashulchan 146 footnote 16-12 that according to the Poskim ibid it is forbidden even in this fashion.

[19] The reason: As when adding the dye to the water it is evident to all the color change of the water in the glass, when however, adding water to the dye this is not evident at all. [Rav Poalim ibid; See Ketzos Hashulchan ibid who negates this understanding]

[20] Ketzos Hashulchan ibid; Sheivet Halevi 9:71; SSH”K 11 footnote 158; Yabia Omer 2:20; Piskeiy Teshuvos 320:24

However, for the next day is forbidden according to all as one may not trouble himself on Shabbos for the week.

Ruling of M”B: The M”B 320:56 rules one may pour red wine into white wine. However, in Shaar Hatziyon ibid he writes it is best to pour in the opposite way. See Piskeiy Teshuvos 320 footnote 271!

[21] Shabbos Kehalacha Vol. 3 20:7-9; Piskeiy Teshuvos 320:24

[22] Peri Megadim 320 A.A. 25 brought in M”B 320:56; Aruch Hashulchan 320:7; Ketzos Hashulchan 146 footnote 16-11 [however see footnote 15-1]; Chasam Sofer Shabbos 75; Or Letziyon 1:29; Yechaveh Daas 6:23; Tzitz Eliezer 14:47; Sheivet Halevi 9:71; Yabia Omer 2:20; SSH”K 11 footnote 158

[23] The reason: As there is no dyeing prohibition by foods at all, even if one does so for the purpose of the dye. [ibid]

[24] Possible way of learning Nishmas Adam brought in M”B ibid and ruled in Kitzur SHU”A 80:42 [See Piskeiy teshuvos 320 footnote 273]; See Shabbos Kehalacha ibid footnote 17 which learns this opinion from Sheilas Yaavetz 1:42; Peri Megadim 318; Shoel Umeishiv 2:7; Rav Poalim 3:11

[25] Shabbos Kehalacha ibid; Piskeiy Teshuvos 320:24; As no mention of this is made in Shulchan Aruch when it states that one may add dye to his foods.

[26] Shabbos Kehalacha Vol. 3 20:8-9

[27] P”M 320 A”A 25 [brought in M”B 320:56]; Aruch Hashulchan 320:7; Ketzos Hashulchan 146 footnote 16-11 [however see footnote 15-1]; Chasam Sofer Shabbos 75; Or Letziyon 1:29; Yechaveh Daas 6:23; Tzitz Eliezer 14:47

[28] The reason: As there is no dyeing prohibition by foods at all, even if one does so for the purpose of the dye. [ibid]

[29] Ben Ish Chaiy Pekudei 2:3; Nishmas Adam brought in M”B ibid; Kitzur SHU”A 80:42; Kaf Hachaim 320:116; Beir Moshe 8:23-15; Mishnas Yosef 7:77; Bris Olam Tzoveia 12; Piskeiy Teshuvos 320:24; See Shabbos Kehalacha ibid footnote 17 which learns this opinion from Sheilas Yaavetz 1:42; Peri Megadim 318; Shoel Umeishiv 2:7; SSH”K 11 footnote 158

[30] It is possible that there Poskim prohibit that if the dye does not add taste or benefit to the food then

[31] Shabbos Kehalacha ibid; Piskeiy Teshuvos ibid

[32] Piskeiy Teshuvos 320 footnote 276

[33] Shevet Halevi 10:56

[34] Shabbos Kehalacha 20:10

[35] P”M 320 A”A 25; Ben Ish Chaiy Pekudei 2:3; M”B 320:56; Ketzos Hashulchan 146:8; Nishmas Adam brought in M”B ibid; Beir Moshe 8:23-15; Mishnas Yosef 7:77; Bris Olam Tzoveia 12; Kaf Hachaim 320:116; Many Poskim in Piskeiy Teshuvos 320:25 footnote 279; See Shabbos Kehalacha ibid footnote 17 which learns this opinion from Sheilas Yaavetz 1:42; Peri Megadim 318; Shoel Umeishiv 2:7; Shabbos Kehalacha vol. 3 20:4 based on Poskim in next footnote; Piskeiy Teshuvos 320:25

Other Opinions: The Chacham Tzevi 92 rules that the dyeing prohibition does not apply to foods or liquids that are fit for consumption even if one is doing so for non-eating purposes.

[36] Peri Megadim 320 A.A. 25; M”B 320:56; Ketzos Hashulchan 146:8; Shabbos Kehalacha vol. 3 20:6

Other Opinions: According to the Chacham Tzevi ibid this would be permitted.

[37] The reason for this prohibition is due to that the dyeing of food is only permitted when it is done for eating purposes. However, when it is done for non-eating purposes then it is the Melacha of dyeing. [See P”M ibid; Shabbos Kehalacha ibid footnote 13]

[38] Peri Megadim ibid; Ben Ish Chaiy Pekudei 2:3; Shabbos Kehalacha vol. 3 20:6 based on Poskim in previous footnotes.

Other Opinions: The Chacham Tzevi 92 rules that the dyeing prohibition does not apply to foods or liquids that are fit for consumption even if one is doing so for non-eating purposes.

[39] If one has no intent to dye the water at all, then see Piskeiy Teshuvos 321:25 in name of many Poskim; Shabbos Kehalacha; M”B Dirshu p. 768 in name of SSH”K 24:14 that is Assur.

[40] Admur 320:27; Michaber 303:25; Mishneh Shabbos 94b; 95a

[41] Shabbos Kehalacha Vol. 3 20:17-18; Piskeiy Teshuvos 303:14; Yabi Omer 6:37

[42] Shaar HaTziyon 303:65; Ketzos Hashulchan 146 footnote 19

The reason: The Ketzos Hashulchan ibid offers 6 reasons as to why this is permitted, despite the fact we rule that by women it is Derech Tzevia to dye the face, and amongst these reasons is that: 1) It is done is a way of Derech Achila, the way of eating. 2) It is done in an irregular way-Keliacher Yad.  The Shaar Hatziyon ibid states the reason is because it is not common to dye the lips. Vetzaruch Iyun Gadol, as certainly women dye the lips. Furthermore, even if one were to learn the intent of the Shaar Hatziyon that it is not common to dye using fruits, nevertheless since it is common to dye the face it should nevertheless be forbidden, just as we rule regarding cleaning the hands on a cloth. [Ketzos Hashulchan ibid; Shabbos Kehalacha ibid]

[43] Piskeiy Teshuvos ibid; Shabbos Kehalacha ibid

[44] See Admur 320:27; M”A 303:19; M”B 303:79; Ketzos Hashulchan 146 footnote 20 based on Admur Kuntrus Achron 302:1

The reason: As it is not common for a man to dye his body.

[45] Piskeiy Teshuvos ibid; Shabbos Kehalacha ibid

[46] See Admur 511:7, 4; Michaber 511:4; Shmuel in Beitza 22b;

[47] Admur 511:7 “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. 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.” 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.

The reason: The reason for this prohibition is because it is [Rabbinically] forbidden to create a smell on Yom Tov [or Shabbos] [Admur ibid; Rama 511:4; Beitza 23a] 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. [Admur ibid; Rashi 23a; M”B 511:27; Sheilas Yaavatz 1:42; See Shabbos Kehalacha 17 Biurim 2] 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) intent is not for the new smell, therefore the Sages did not decree against doing so. [Admur ibid; Rashal 2:34; Taz 511:8; M”A 511:10; Kuntrus Achron 511:1 based on proof from many Rishonim.] 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] 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.

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]

[48] Admur 511:7 “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. 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, therefore they are to refrain from doing so.”; 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.

[49] Admur 511:7 “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.” and 511:4; Michaber 511:4; Shmuel in Beitza 22b

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]

[50] Admur 511:7 “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].”; 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]

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

[52] Pashut!

[53] Admur 328:42 “One may not chew a species of resin called Mastichi  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].”; Michaber 328:36; Tosefta brought in Rif and Rambam; Piskeiy Teshuvos 328:26 based on 328:42; Beir Moshe 1:34

^[54] 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 Molid Reiach does not apply at all to ones mouth and it is only due to this that it is permitted.

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

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