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Daily Daf Dose
The Gemora rules regarding the hadasim which are being used for the mitzvah, it is forbidden to smell it and derive pleasure from its fragrance; however one is permitted to smell the esrog. The Gemora explains the distinction between them and states that the anticipated use of a hadas is for its smell and therefore it is set aside from before Yom Tov for the mitzvah and not for smelling, however an esrog’s predictable use is for eating and therefore it is forbidden to eat and not for smelling.
Rashi adds that it is forbidden to derive any benefit from the hadas all seven days akin to the halacha that we learned previously regarding the wood of the sukkah. The Kapos Temorim asks that the words of Rashi are superfluous since the Gemora explicitly states the reason for the prohibition is because of ‘haktzoah,’ something which is set aside before Yom Tov and not because of deriving pleasure?
The Pri Megadim answers that Gemora is teaching us that even if the hadas would become disqualified from use on Yom Tov and hence would not have the prohibition of deriving pleasure from it similar to the halachos of the wood of the sukkah that fell during yom Tov, it would still be forbidden to smell it because of the halachos of ‘haktzoah.’
This can explain the opinion of the Mordechai who rules in the second Perek of Pesachim regarding something that is forbidden to have pleasure from, one would be permitted to smell it if it is something that is not intended for smelling. He cites our Gemora as a proof to this for only the hadas has the prohibition and not the esrog. The Shach questions this proof from the fact that ur Gemora is not discussing pleasure but rather what it was set aside for from before Yom Tov. According to the Pri Megadim, the Gemora is involving itself in both issues and therefore the Mordechai has a proof.
Rashi adds that it is forbidden to derive any benefit from the hadas all seven days akin to the halacha that we learned previously regarding the wood of the sukkah. The Kapos Temorim asks that the words of Rashi are superfluous since the Gemora explicitly states the reason for the prohibition is because of ‘haktzoah,’ something which is set aside before Yom Tov and not because of deriving pleasure?
The Pri Megadim answers that Gemora is teaching us that even if the hadas would become disqualified from use on Yom Tov and hence would not have the prohibition of deriving pleasure from it similar to the halachos of the wood of the sukkah that fell during yom Tov, it would still be forbidden to smell it because of the halachos of ‘haktzoah.’
This can explain the opinion of the Mordechai who rules in the second Perek of Pesachim regarding something that is forbidden to have pleasure from, one would be permitted to smell it if it is something that is not intended for smelling. He cites our Gemora as a proof to this for only the hadas has the prohibition and not the esrog. The Shach questions this proof from the fact that ur Gemora is not discussing pleasure but rather what it was set aside for from before Yom Tov. According to the Pri Megadim, the Gemora is involving itself in both issues and therefore the Mordechai has a proof.
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