Rephael Cattan

 We are beginning siman 15. The Chayei Adam discusses mugmar, good-smelling incense burned over coals. Mugmar was used for different purposes. Sometimes it was used for the purpose of creating a good smell, in which case one would make a bracha. Sometimes it was used to impart a good smell into clothing, in which case

 We have finished siman 14, in which the Chayei Adam discussed besamim made from items from which it is assur to derive benefit (assur b’hanaah). The Chayei Adam gives the examples of besamim designated for a specific woman and besamim of avoda zarah. Other examples of besamim which are assur include besamim made from chametz

 We are continuing in siman 14. We learned that the Chayei Adam holds that besamim belonging to a specific woman are assur to smell, both when she is wearing them and when she is not, and therefore no bracha is made on them. We learned that many disagree with the Chayei Adam, and hold that

 We are continuing in siman 12. The Chayei Adam wrote that if one remains away from a perfumery for a “long time”, they would need to make a new bracha. We learned about the definition of a “long time”, comparing our case to the case of taking off a tallis, and concluded that one would

 We are beginning siman 12. The Chayei Adam continues discussing the halachos of a perfumery; specifically, how often the bracha is made. If one leaves the store with the intent to return, the leaving is not considered a hefsek, and one does not make a new bracha upon their return. If one leaves and effects

 We are continuing in siman 10. The Chayei Adam discusses the possibility of making a bracha on the smell of fresh bread.  If one does not pick up the bread, but the smell wafts to them, one does not make a bracha, because at that moment the primary function of the bread can be assumed

 We are beginning siman 10. The Chayei Adam returns to the rule he stated previously that birchos hareiach are only recited on an item whose function, or primary function, is for smelling. The bracha of hanosein reiach tov bapeiros would appear to contradict this rule, as a fruit is assumed to function primarily for eating,

We are beginning siman 9. The Chayei Adam writes that if one recites borei isvei besamim on an item which requires the bracha borei atzei besamim, or vice versa, they are not yotzei, and one must recite the correct bracha.  This halacha contrasts the halachos of haeitz and haadama. We have learned that if one

 We are beginning siman 8. The Chayei Adam discusses the halachos of kedima, proper order, for brachos on smell. In the same way that we have an order regarding food items (hamotzi precedes mezonos, etc.), there is an order regarding smells as well. We have learned that the reason for the precedence regarding food is

 We are continuing in siman 7. We will review the halachos we have learned thus far, and discuss some practical applications. The Chayei Adam wrote that if a liquid has an intrinsic smell, such as tzari sap, one makes the bracha of borei shemen areiv.  Olives or other fruits which are crushed to produce a

We are beginning siman 7. The Chayei Adam will discuss the brachos on liquids.  The Chayei Adam does not discuss the bracha of borei shemen areiv, a bracha which the Shulchan Aruch holds is made on tzari oil. There is debate regarding the exact definition of tzari oil, but most poskim hold it refers to

 The poskim write that the minhag for Ashkenazim is to always make the bracha borei minei besamim at havdalah, regardless of the type of smell used. Although one is generally obligated to recite the most specific bracha possible (similar to shehakol versus other brachos regarding foods), since havdalah is done by all, including those who

 We are continuing in siman 6. When we learned the brachos of haeitz and haadama on foods, we learned that there are a few criteria to determine when an item becomes haeitz. All poskim agree that a part of the tree must last from year to year to be haeitz. There is a machlokes rishonim