The soulful significance of smell

“Hashem smelled the pleasing, or appeasing smell … .” (Parshas Noach 8, 21)

This is the first time the word for “smell” is used in the Torah. Traditionally, the first usage of a word in the Torah is considered definitive. Ibn Ezra points out that Hashem is non-physical and does not really smell at all. The word is used metaphorically to show that Hashem accepted the burnt offering; just as a pleasant scent brings a person pleasure, the offering was pleasing to Hashem.

The next mention of smell is when Yitzchak smells the garments worn by Yaakov as he presents his father with the delicacies in preparation for receiving blessings. Once again, the smell inspires Yitzchak. The Rabbis say that these were the clothes that Adam wore in Gan Eden. Yitzchak smelled Gan Eden. If so, why is there no mention of smell in relation to Gan Eden in last week’s parsha?

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Indeed, the commentaries note that while Adam and Chava sinned with four of their senses with regard to the Tree of Knowledge (they listened to the snake, touched and felt the tree, and were attracted to its sight and its taste), they did not sin with their sense of smell. Smell does not seem to feature in the physical world. It is almost non-physical.

Thus, it is mentioned here in the context of an offering. Based on the commentary of Malbim, the reference here is to the spiritual element within the physical. When the offering is burned and ceases to exist physically, its spirituality is sacrificed to Hashem. This is represented by the smell, the elusive abstract fragrance that comes from the physical and wafts away into the spiritual.

In a sense, smell does indeed belong with the divine attributes. The ability of the physical creature to smell is abstract. In the animal world, it is associated with being able to detect something physical. Do we know whether animals appreciate pleasant smells? We know they are attracted or deterred by a scent. In general, their power of smell is stronger than that of humans. But it seems that humans have the added dimension of possible pleasure from a smell.

The Talmud, Brochos 43b, says, “From where do we derive the concept of reciting a brocha on sweet smells?” The verse, Tehilim 150, says, “All the souls shall praise Hashem.” What is there that gives pleasure to the neshama but no physical pleasure? It is (a good) smell! Thus, we recite a brocha praising, “He Who created the fragrance of … .” The clear implication is that Hashem created these fragrances specifically to benefit the neshama of man.

At havdalah, when we take leave of Shabbos, we recite this brocha. The reason is that we are granted a neshama yesaira, additional soul, for the duration of Shabbos. At havdalah, this neshama yesaira departs. To compensate, we elevate our neshama with besamim, fragrant smells.

There is a cryptic Talmud passage: “He who is persuaded [to agree to a proposition] by his wine has within him some of the attribute of Hashem’s knowledge, as it is written ‘Hashem smelled the appeasing smell.’” (Eruvin 52b) Just as Hashem was appeased by the smell of the offerings of Noach, a man can be appeased by wine! This is a strange comparison. Perhaps the idea is to compare the benefits of wine as opposed to the intoxicating properties. Hashem was appeased by the fragrance. He would not have made the covenant without being appeased. This is the way Hashem “thinks” and “knows.” He puts up a barrier between Himself and humankind, which is penetrated by raiach nichoach, the offering of a pleasing smell. So too, do humans create artificial barriers. One who is appeased by some wine to allow his barriers to be penetrated has a sampling of Hashem’s understanding of the other.

However, wine can be abused to break through natural boundaries. Knowledge of the other can become too intimate. This was the power of the Tree of Knowledge. In the same way, fragrances can be intoxicating. There is no brocha on drug-induced intoxication, regardless of the sweetness of its smell. Thus, the Tree of Knowledge was not endowed with a fragrance. That would have been intoxicating from a distance, without even using the other senses.

How does one reach through an artificial boundary inside his soul? How does one reach the neshama of his friend? Perhaps, smell can be used to communicate with the neshama, both one’s own and that of his fellow man. Take some besamim and say a brocha. Then share it with your fellow soul.

Therefore, the first and paradigmatic mention of this sense is here, when Hashem uses it to penetrate His artificial boundary. The lesson is to appreciate the quasi-divine abstract power of smell and to utilize it in the correct proportions. PJC

Rabbi Shimon Silver is the spiritual leader of Young Israel of Greater Pittsburgh. This column is a service of the Vaad Harabonim of Greater Pittsburgh.