What Happened to the Spices?

havuot begins this year on Sunday, and so we transition to Yom Tov on the heels of Rabbi Etan Schnall SShabbat. In this scenario, the holiday Faculty, Stone Beit Midrash Program is welcomed with a unique blend of Kiddush and Havdala commonly known by the term “yaknahaz.” This individual, on a sublime level, longs a response to the loss of the neshama acronym represents the fusion of these for Shabbat. Therefore, thenefesh is yeteira on Motzaei Shabbat.6 The two mitzvot into a single formulation pained by the departure of Shabbat Talmud (Beitza 16a) cites Reish that discharges both obligations. and so must be rejuvenated (Tur Lakish’s statement that every Jew The rabbis of the Talmud Pesachim( O.C., ibid.). Partaking of a fragrant receives a neshama yeteira (literally, 102b) debate the sequence in which aroma brings pleasure to the nefesh. an additional soul) at the onset of the various bracha components of Evidently, fragrance bridges the divide Shabbat. It departs when Shabbat Havdala and Kiddush are recited in between one’s spiritual essence and concludes, leaving the individual this formulation. The Talmud (103a) physicality.3 The spiritual significance feeling spiritually weaker.7 Indeed, concludes by adopting the position of aroma and its connection to the Rashbam understands that this is the of Rava that the correct order is as sublime is well documented in Torah reason we omit the bracha on besamim follows: Boreh pri hagafen, M’kadesh sources. The importance ofkitoret when Yom Tov follows Shabbat. Yisrael v’hazemanim, Borei meorei (incense) in the Beit HaMikdash and The Divine gift of neshamaa yeteira ha’esh, Hamavdil bein kodesh l’kodesh the association of sacrifices with rei’ach is bestowed on Yom Tov as well. and Shehechiyanu. Each component is nichoach, a satisfying aroma, are two Therefore, when Shabbat transitions abbreviated by a representative initial: examples.4 This notion is also reflected to Yom Tov, there is an unbroken yud (yayin — wine); kuf (Kiddush); in the source provided by the Talmud continuum and no need to rejuvenate nun (ner — candle); hey (Havdala); as the basis for blessings recited upon through besamim, for the neshama and zayin (z’man — the bracha enjoying a fragrance: yeteira is a constant. However, Tosafot challenge the אמר רב זוטרא בר טוביה אמר רב מנין of Shehechiyanu). Thus emerges explanation of Rashbam. If there is שמברכין על הריח שנאמר )תהלים ק”נ( כל the term yaknahaz, the colloquial ,indeed a neshama yeteira on Yom Tov הנשמה תהלל יה איזהו דבר שהנשמה נהנית ,pronunciation of the acronym why is there no bracha on besamim in ממנו ואין הגוף נהנה ממנו הוי אומר זה הריח. YKNH”Z. Rambam codifies this Havdala following Yom Tov? Because ברכות מג: practice (Hilchot Shabbat 29:22), as does Shulchan Aruch (O.C. 473:1). of this question, Tosafot conclude that R. Zutra b. Tuvia said in the name of there is no neshama yeteira on Yom Tosafot (Pesachim 102b, s.v. Rav Rav: How do we know that we recite a Tov. No besamim are needed when amar) note that in this analysis, there blessing on fragrance? As it states “Let Yom Tov follows Shabbat because the is one component conspicuously all souls praise God.” What is something 1 festive meal and the accompanying absent: besamim, spices. Indeed, that the soul benefits from and the body simchat Yom Tov achieve the same the standard Havdala following does not? This refers to fragrance. effect normally accomplished through every Shabbat includes a blessing Brachot 43b on the enjoyment of fragrant spices besamim.8 2 However, a slightly different (Shulchan Aruch, O.C. 297:1). The Shut Radbaz (2:620) adds an formulation emerges from the reason for this practice stems from the additional dimension to this Tosafot.5 According to Rashbam, notion that the nefesh, or soul of an explanation. On a normal Motzaei smelling of the spices is intended as

19 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5775 Shabbat, the mere inclusion of yeteira on Yom Tov, why do we omit fortification; it expands the capacity to besamim in Havdala represents an besamim from the Havdala of Motzaei appreciate physical pleasures without aspect of “agmat nefesh” ­­— the Yom Tov? To provide the backdrop any negative impact.12 anguish one experiences with the for the answer, let us first delve into By contrast, Shut HaRashba (7:349) loss of the neshama yeteira. Therefore, the meaning and significance of the cites an explanation that does not if Chazal were to establish a need neshama yeteira. literally describe the actual addition for , the result would be besamim Rashi, commenting on the passage of a neshama. Rather, it describes incongruent with the obligation of in Beitza that introduces the concept, the state of rest and pleasure that simchat Yom Tov integral to Jewish explains as follows: one’s neshama enjoys on Shabbat. In holidays. As such, we omit the bracha other words, Shabbat is the ultimate רוחב לב למנוחה ולשמחה, ולהיות פתוח of so as not to suggest that besamim experience for the soul (“neshama לרוחה, ויאכל וישתה ואין נפשו קצה עליו. one is entering Yom Tov on a somber yeteira”), because all physical labor רש”י ביצה דף טז. ד”ה נשמה יתירה 9 note. and effort are suspended. Apparently, Magen Avraham and Taz, commenting A widening of the heart for rest and joy, besamim are enjoyed Motzaei Shabbat on Shulchan Aruch (O.C. 491:1), side an openness to eat and drink without the because one’s soul is anguished to with Tosafot, adopting the position revulsion of the spirit. leave its pristine, natural state to that there is no neshama yeteira on Rashi, Beitza 16a resume the weekday work. According Yom Tov. It is interesting to note Rashi’s view can be understood to to Rashba, there is no neshama yeteira that Levush (O.C. 281) writes that mean that the neshama yeteira serves on Yom Tov; meaning, Yom Tov is the prayer “Nishmat,” that is recited to facilitate proper observance of not a day of absolute rest in the same on Shabbat, is added in part due to the positive commandments of way that Shabbat is. The permissibility the neshama yeteira of Shabbat. Elya Shabbat. The mitzva ofoneg Shabbat of melachot ochel nefesh, activities Rabba (ibid.) comments that this requires one to indulge in physical performed for food preparation, would appear to follow Rashbam’s pleasures on Shabbat, such as eating prevents the complete rest of the soul, opinion that there is a neshama yeteira and drinking (see Rambam, Hilchot or the state of neshama yeteira. on Yom Tov, as common practice is to Shabbat, chapter 30). One who is Despite their differences, both Rashi recite on Yom Tov as well.10 Nishmat spiritually oriented runs the risk and Rashba may point to a unique of compromising his or her avodat capacity for spirituality on Shabbat — What Is a Neshama Yeteira? Hashem when the pursuit of worldly either an additional soul granted to a pleasures is not appropriately balanced Jew when it begins, or as indigenous to Regardless, the argument leveled by upon the backdrop of spiritual one’s own soul in response to Shabbat Tosafot against Rashbam remains pursuits.11 Theneshama yeitera affords in the absence of involvement in unresolved: if there is a neshama the individual additional spiritual worldly matters of labor.

20 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5775 However, there is an additional, more manner on Yom Tov as well, when one Making Shavuot Impact the profound and impactful dimension of takes advantage.15 Whole Year this concept found in Shita Mekubetzet Ramban (HaEmuna V’HaBitachon, ( 16a) focusing on the Jew’s Avnei Nezer’s understanding is Beitza Chap. 21), writes that the words “v’ten ability to connect to spirituality on not merely an explanation of the chelkeinu” (give us our portion) that phenomenon of neshama yeteira Shabbat: appear in the Amida of both Shabbat on Yom Tov; rather, it carries an and Yom Tov hint to the neshama נשמה יתירה פירוש , ועל זה חל עליו שפע אלקי imperative, as well. Each holiday on yeteira of each. Answering Tosafot’s ושכל יותר לעסוק בתורה ולעיין במעשה ה’. the Jewish calendar, beyond simply question, Ramban writes that no ולפיכך תקנו להריח בבשמים במוצאי שבתות commemorating various events in besamim are needed after Yom Tov לשכח את הנפש מאבדתה. Jewish history, is also a repository of The explanation of neshama yeteira is for a new reason — because unlike spiritual achievements that can be that it is the recipient of Divine influence the neshama yeteira of Shabbat, attained more readily at that time — and an increased cognitive capacity to the neshama yeteira of Yom Tov achievements most relevant to the study Torah and investigate the acts of never leaves the individual.16 Sfat foundations of the holiday itself. For G-d. For this reason, our rabbis instituted Emet (Emor, 5647) elaborates that example, Succot symbolizes trust smelling spices at the conclusion of the kedushat hayom (sanctity of the in Hashem. The Jews entered the Shabbat, so that the soul will forget its day) of Yom Tov has the unique wilderness confident in Hashem’s loss. propensity to pervade one’s physical desire and ability to protect them. existence and does not remain in the An individual receives an increased Sitting in a succah is our remembrance spiritual realm only. As an example, dose, as it were, of Divine inspiration of the manner in which He indeed this is manifest in the permissibility and intellect to delve into Torah protected us. Moreover, one who on Yom Tov of melachot performed wisdom and the ways of Hashem.13 It is wishes to strengthen his trust in for food preparation. Therefore, the not surprising that the Zohar (3:173a) Hashem can do so — with investment impact of a Yom Tov is integrated in reveals that when the neshama yeteira and focus — more easily on Succot a way that lingers after the Yom Tov returns to Heaven following Shabbat, than during the rest of the year. has passed.17 He points to isru chag it is asked what chiddushei Torah (novel This is because the same original (the day after the holiday) as a formal Torah ideas) it studied or arrived at spiritual forces of a holiday can be re- expression of a day’s holiness extending over the course of the day. This is an experienced by us today; in the case of beyond its place on the calendar — a appropriate question if the neshama Succot, the sense of trust in Hashem phenomenon that exists after Yom Tov yeteira is given to facilitate delving forged by our ancestors is more and not Shabbat.18 deeper and uncovering new insight into accessible to us at that time.19 Perhaps Divine wisdom.14 It would seem that Shem MiShmuel (Devarim 5677) this is an additional dimension of the according to Rashbam, these special quotes his father, Avnei Nezer, who increased spiritual capacity afforded elements of Shabbat are also accessible explains the sustaining nature of by the neshama yeteira. The imperative on Yom Tov. Theneshama yeteira the neshama yeteira of Yom Tov in a is to take advantage of the spiritual fortifies one’s spirituality and provides different fashion. Unlike Shabbat, the opportunities of Yom Tov, because the an opportunity to grow in a unique static standard of kedushat hazman fruits of our labor will have long lasting (the sanctity created by time), the results, even after Yom Tov has passed. The sanctity of Yom sanctity of Yomim Tovim stems from We refer to Shavuot as z’man matan the efforts and powers granted to the Torateinu, the time that our Torah Tov “belongs to the Jewish people to establish the Jewish is given, albeit millennia after the calendar and its holidays. The Talmud historical event of ma’amad Har people,” and so the (Beitza 17a) explains that the bracha Sinai. It is a time when we have recited on Yom Tov, mikadesh Yisrael neshama yeteira that the opportunity and imperative to v’hazemanim is a reflection of this — redouble our commitment to Torah the sanctity of Yom Tov “belongs to the accompanies it is study, Torah values, and the mitzvot people,” and so the neshama yeteira that of the Torah in the spirit of “na’aseh accompanies it is theirs to keep. theirs to keep. v’nishma”20 — in a way that will be

21 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5775 The practice of staying up all night to learn is not so much grounded on an increased number of hours of study. Rather, it is intended to reflect a burning desire forkabbalat HaTorah and its study — it is as if we are so excited that we couldn’t fall asleep even if we tried to on the eve of matan Torateinu more lasting and more impactful than HaTorah that endures. 7. See Aruch HaShulchan (O.C. 297:1) who any other time of the year. The practice explains that this feeling is experienced by Notes of staying up all night to learn is not all Jews, though some may be unable to easily detect it. He notes that everyone can so much grounded on an increased 1. See Kovetz Shitot Kamai, Beitza 33b, for authorities who advocated including besamim sense that some sort of change occurs to the number of hours of study. Rather, it is in Yaknahaz. This position was rejected by the individual on Motzaei Shabbat. Even if one intended to reflect a burning desire for vast majority of Rishonim and Shulchan Aruch isn’t aware of its significance, this sensation is kabbalat HaTorah and its study — it is (O.C. 491:1). proof of the fact that the loss of the neshama as if we are so excited that we couldn’t yeteira is felt on a deeper level of one’s being. 2. Common practice is to recite Borei minei See also Michtav Me’Eliyahu (2:72). fall asleep even if we tried to on the eve besamim at Havdala regardless of the type of of matan Torateinu.21 spices used (Mishna Berura 297:1). 8. This might indicate that other physical pleasures can also be appreciated by the There are times over the course of the 3. See Shut Shvut Yaakov (3:20) who suggests nefesh. Alternatively, note that Tosafot year when one’s excitement is hardly at that the blessing recited on fragrances may emphasize simchat Yom Tov and not simply stem entirely from the soul’s ability to benefit this level. However, one may feel that eating and drinking a festive meal. This may from the aroma, even when one does not have be the focus in Shut Radbaz 2:620. Shita he or she wants to be more strongly the physical sense of smell. However, this Mekubetzet (Beitza 16a) similarly refers to connected to Torah or should devote opinion was rejected by later authorities (see Yom Tov alone as providing happiness. All more time to Torah study, but has Shulchan Aruch O.C. 297:5 and Mishna Berura this may point away from pleasure in the trouble making that feeling a reality. 297:13). pure, physical sense. However, see Tosafot, The experience of Shavuot, like other 4. See also Bereishit 27:27 and Rashi, ad loc., Beitza (33a) whose parallel position may not accommodate this interpretation, as holidays, is underscored by a neshama Yeshayahu 11:3, Gemara Shabbat 88b, with Maharasha and Ketzot HaShulchan (98). B’nei they do not mention simchat Yom Tov per se. yeteira that remains after the Yom Tov Yissaschar (Adar, 4) attributes this unique Interestingly, Tosafot Rabbeinu Peretz (ad has passed. Therefore, we have the tools quality to the fact that the sense of smell was loc.) mention “seeing” the holiday food. See to energize the entire year with higher the only one of the five human senses not Chashukei Chemed (Pesachim 102b) who spiritual accolades that we reach for on tainted by association with the sin of the Tree ponders if any seudat mitzva can be equated according to our Tosafot, or perhaps there is 22 of Knowledge. Shavuot. Rav Gedalya Schorr suggests a unique quality inherent in a seudat Yom Tov. that this is the root of the custom to 5. See Shut Tshuvot V’Hanahgot (2, end of See also Avodat Yisrael, Zachor (s.v. V’Hinei). 134) where this distinction is noted. hold a neilat hachag at the conclusion 9. In a similar vein, R. Shlomo Zalman of a Yom Tov. In this context, “neila” 6. Interestingly, Pri Migadim (M.Z. 293:3) Auerbach stated that one should not cause the means to “lock-in” the power of the rules that one includes besamim even when wine of Havdala to overflow at the conclusion holiday. It reflects our desire and efforts one recites Havdala on Shabbat afternoon of Yom Tov when Chol HaMoed followed afterPlag HaMincha, see Shulchan Aruch O.C. to solidify and concretize our spiritual (Shmirat Shabbat KeHilchata 62, note 26). 293. Elsewhere (A.A. 299:1) Pri Migadim is This practice on Motzaei Shabbat represents a gains from Yom Tov, rather than allow unsure. Note that any leniency to permit one siman bracha (auspicious) for the work week them to dissipate. If we spend the days to make Havdala before the end of Shabbat ahead (Mishna Berura O.C. 296:5), a symbol of Shavuot engaged in Torah study and is not practically relevant today (Mishna incongruent with Chol HaMoed when in celebrating the gift of Torah,23 with Berura 293:9 and 299:20). Even when it was permissibility of work is limited to specific practical, it did not allow one to compromise circumstances (Shulchan Aruch O.C. 530:1). the assistance of our neshama yeteira, any of the laws of Shabbat following Havdala we will indeed infuse the rest of the before nightfall. It merely allowed one 10. See Aruch HaShulchan (E.H. 62:28), who year with a renewed sense of kabbalat to recite Havdala early when it would be cites the ruling that panim chadashot are not impossible to recite it at the normal time. needed on Shabbat or Yom Tov in order to

22 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5775 recite sheva brachot. In his explanation of the aspect mentioned by Rashi) depends on the 16. For additional approaches to understand law, Aruch HaShulchan seems to associate the overall spiritual orientation of a person. See Rashbam’s opinion, see Ran on Rif (Pesachim presence of the neshama yeteira, though this Shefa Chaim, pg. 123 and Michtav Me’Eliyahu 20b-21a), Bach (O.C. 297), and Nishmat should only be a factor on Shabbat. See also (2:72). Yaakov (pg. 24). Aruch HaShulchan (491:1), who follows the 14. Rashi and Nimukei Yosef (Avoda Zara 17. This explanation can also be found in Magen Avraham and Taz regarding Havdala 19b) seem to indicate that Shabbat should D’var Shmuel (Pesachim 102a) in the name of when Yom Tov falls on Motzaei Shabbat. be reserved for review of the week’s Torah Sfat Emet. This issue may also relate to the matter of learning (see Gevurot Yitzchak, Shabbat 17). Melave Malka following Yom Tov or when 18. See Divrei Aggada (pg. 548). Yom Tov follows Shabbat. See Shaarei Teshuva 15. Interestingly, Noda B’Yehuda (O.C. 2:94) 19. This principle appears in various forms (O.C. 300), who links the requirement of explains that the increased spiritual capacity in a wide range of sources. See, for example, seudat Melave Malka following Shabbat to the of a teacher that is bestowed upon a rebbe on Machatzit HaShekel (O.C. 468:15) and neshama yeteira, based on Kabbalistic sources. Shabbat and Yom Tov is the basis of the mitzva Kedushat Levi (Shavuot, s.v. V’Nireh li). See also Shut Rivivot Ephraim (2:292). for a student to visit his teacher on these days (Talmud, Rosh Hashana 16b). However, he 20. See Halichot Shlomo (Shavuot, pp. 371- 11. See Tosafot, Ketubot 104a, citing the includes Rosh Chodesh as well, and does not 372, fn. 1). Midrash. address neshama yeteira as a source for this 21. See Moadim L’Simcha (Freund, 6:422). 12. See Siftei Chaim, Moadim (3:418, 423). increased Divine inspiration. Noda B’Yehuda simply relates to the kedushat hayom of these 22. Ohr Gedalyahu (2:103 and 3:73). 13. Some explain that the degree to which days, indicated by the Mussaf offerings. See the neshama yeteira impacts the individual on 23. See Talmud Pesachim (68b). Zohar (Pinchas 242b) and Nishmat Yaakov (pg. a spiritual level (as opposed to the physical 26) regarding Rosh Chodesh.

23 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5775