Is There Besamim at Havdalah After Shabbos Yom Kippur?

When Yom Kippur falls on Shabbos is the bracha of Besamim included in Havdalah?

The Mishnah[1] teaches that one should recite the bracha of Besamim on Motzei Shabbos, however, it isn’t clear why the bracha of besamim is said. Tosfos[2] offers two reasons. He first cites the gemara[3] that states that an individual is given a נשמה יתירה on Shabbos and when Shabbos ends, it leaves. Tosfos writes that it is for this reason that one smells besamim, to give one a “pick me up” after losing the נשמה יתירה. Tosfos then writes that the fires of Gehinnom cool on Shabbos and resume at the conclusion of Shabbos. To offset the bad smell that arises when the fires resume, Chazal saw fit for one to smell besamim.[4] Tosfos notes that apparently neither of these reasons apply to Yom Tov, and thus the bracha of besamim is not said upon the conclusion of Yom Tov.

The Rambam[5] is clear that the bracha of besamim is not said at the conclusion of Yom Kippur. The Beis Yosef[6] cites the Kol Bo, who discusses what should be done when Yom Kippur coincides with Shabbos. He writes that assuming the reason of נשמה יתירה, being that one is not granted a נשמה יתירה on a fast day, besamim is not said. However, if the reason is due to the fires of Gehinnom, then it should emerge that the bracha of besamim is said as the fires are cooled down on Shabbos/Yom Kippur. The Beis Yosef then notes that the Maharil[7] asserts that besamim is said at the conclusion of Shabbos/YK, however, the Rambam implies that it is never said after Yom Kippur even when it coincides with Shabbos. He concludes that the Mordechai[8] cites Rabbeinu Gershom, who felt that Besamim is always said after Yom Kippur even when it does not coincide with Shabbos.

The Shulchan Aruch[9] is clear that the bracha of besamim is not said after Yom Kippur even if it coincides with Shabbos. However, the Taz[10] writes that one should recite the bracha when Yom Kippur coincides with Shabbos; after all, Rabbeinu Gershom believes that the bracha on besamim is said after Yom Kippur. He adds that the rule of ספק ברכות להקל is not applicable in this instance because besamim is a ברכת הנהנין and, even if it is not obligatory, one does benefit from the smell[11]. The Elya Rabah[12] writes that while an individual may choose to recite besamim as part of Havdalah, one should adhere to the psak of the Shulchan Aruch and omit it.

But the Bigdei Yesha[13] notes that the reason to assume that besamim is not said is predicated on the assumption that there is no נשמה יתירה since one doesn’t eat. However, he challenges this, and he asserts that the נשמה יתירה is not due to the eating and drinking of Shabbos; rather, it connects to the sanctity of Shabbos - לא בשביל אכילה ושתייה באה אלא על שמקדש אדם עצמו ביום השבת קודש ומכח קדושת שבת באה הנשמה יתירא. Thus, certainly on Shabbos/Yom Kippur, on a day of double קדושה, one has a נשמה יתירה and it appropriate to recite the bracha of besamim as part of Havdalah[14]. The Poskim debate the practical halacha, the Shulchan Aruch Harav[15] and the Aruch Hashulchan[16] write that when Yom Kippur falls out on Shabbos besamim should be said as part of Havdalah, while the Chayei Adam[17] assumes the Psak of the Shulchan Aruch to omit it[18]. Many have noted that one may certainly recite the bracha of besamim after drinking the wine of Havdalah and that may be the safest option.[19]

[1] Brachos 51b.

[2] Beitzah 33b d.h. Ki.

[3] Beitzah 16a.

[4] See Bach 297:1, who writes that both reasons together generate the need for this bracha.

[5] Shabbos 29:28.

[6] 624:3.

[7] Teshuvos 34.

[8] Yoma 723.

[9] 624:3.

[10] 624:2.

[11] He adds that the bracha of besamim is not deemed a הפסק between the bracha of הגפן and המבדיל.

[12] 624:2.

[13] 624:1.

[14] In truth, this question as to the essence of נשמה יתירה appears to be a debate amongst the Rishonim. Rashi (Beitzah 16a d.h. Neshama) and Rabbeinu Channanel (Beitzah 28a) explain that the נשמה יתירה of Shabbos allows one to eat and drink more than they otherwise would be able to. However, the Shita Mekubetzes (Beitzah 16a d.h. Matan) writes that the נשמה יתירה is a spiritual gift that allows one to contemplate Hashem and have a deeper understanding of Torah.

[15] 624:3.

[16] 624:1.

[17] 145:39.

[18] See Mishna Berura 5.

[19] The nature of the bracha of Besamim may inform the following question: should one who fasts on Shabbos say the bracha of besamim when reciting Havdalah? Being that besamim are meant to offset the loss of the נשמה יתירה and one isn’t gifted a נשמה יתירה if they are fasting, similar to Shabbos Yom Kippur, perhaps it should be omitted. The Sheyarei K’nesses Hagedolah (glosses on Tur 297:2) distinguishes between Shabbos/Yom Kippur where one fasted the entire 25-hour period as opposed to one who fasts on Shabbos day due to a bad Friday night dream – תענית חלום whereby he receives the נשמה יתירה at the onset of Shabbos and it doesn’t then leave. He then notes that it should then emerge that one who must eat on Shabbos/Yom Kippur should recite the bracha of besamim as part of Havdalah, and this is not mentioned by the Poskim. He concludes therefore that the bracha of Besamim is not dependent on a particular individual but rather upon the general population and, being that most people fast on Shabbos/YK, besamim is omitted. Similarly, after Shabbos the bracha of besamim is said even if one didn’t eat and he himself wasn’t the recipient of a נשמה יתירה (see Magen Avraham 297 Introduction, Machatzis Hashekel).