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What Happened to the Spices?

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What Happened to the Spices? 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.
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