By Rabbi Chaim Hillel Raskin, Moreh Hora’ah of Beis Horaa Rechovot, Israel
Among the types of ‘molid’, creating something new, which is prohibited on Shabbos, there is a prohibition to introduce a new scent on Shabbos.[1]
Some poskim hold that there is no prohibition to scent one’s body [2] since the scent passes quickly from perspiration [3]. However, others (including the Alter Rebbe) say that this temporary scent is nonetheless forbidden.[4]
Some say that even the lenient opinion prohibits the use of perfumes on the body when it will enter the clothing as well [5].
If one sprayed a scent before Shabbos and wants to add more some poskim (including the Alter Rebbe) write that this is permitted since one is not introducing a new scent. Therefore as long as the original scent is noticeable one may enhance it with more perfume [6].
Introducing a scent is only forbidden when it is desirable. If one is not at all interested in the scent and it is only consequential it is permitted [7].
If unscented deodorant is available, one cannot use a scented kind and claim that he is uninterested in the scent [8]. Some say that likewise one who uses a scent to mask an unwanted odor has no intention for the new scent, and it is permissible [9]. However, this can only be said once a bad odor is present, and not in taking proactive measures.
It is prohibited to spray particles into the wind on Shabbos which is like winnowing grain, and poskim discuss whether spraying liquid would be included.
However, several distinctions from winnowing are made:
(1) It’s not of growing or living origin [10].
(2) The user generates the air pressure, unlike winnowing which uses the wind [11].
(3) In aerosols the air doesn’t leave the can, it only forces the liquid out. This allowance would not apply to spray bottles where the air is pumped out.
In practice, one may use an aerosol air freshener to remove a bad smell in a bathroom [12].
REFERENCES:
1. שוע”ר סי’ תקי”א ס”ז ”קרוב הוא לעושה מלאכה חדשה“.
2. ראה משנ”ב סי קכ”ח סקכ”ג שהכריע להקל (ע”פ החכ”צ סי’ צ”ב).
3. שו”ת זרע אמת ח”ג ליקוטי או”ח סי’ תקי”א ס”ד.
4. שוע”ר שם (ע”פ ט”ז סק”ח ומג”א סי’ תקי”א סקי”א). שו”ת רב פעלים או”ח ח”ב סי’ נ”א.
5. הליכות שבת פכ”ו דין ט’.
6. משנה ברורה סימן תקיא ס”ק כ”ו.
7. שבת כהלכה ח”ג פי”ח ס”ד והע’ י”ד ע”פ קו”א סק”א בשוע”ר שם.
8. שבת כהלכה שם ס”ח.
9. ראה שבת כהלכה פי”ח ביאורים סק”ב שדן בזה באריכות.
10. שו”ת רעק”א סי’ כ’.
11. שבת כהלכה פרק י”ח הע’ ל”ב. שו”ת מנח”י ח”ו סי’ כ”ו.
12. ראה נתיבים בשדה השליחות ח”א סי י”א
Published in lmaan Yishmeu, a newsletter from MerkazAnash.com
it says clearly in kitzur shulchan aruch u are allowed
that’s like the question, ‘if a tree falls in the forest does it make a sound?’… when the liquid is in the can, the room does not have the scent contained in the can. the moment you spray it, there is a “new” scent in the room. or in other words, you are in the room, not in the can…
you are molid ascent ON your body
as far spraying on clothing EVERYBODY agrees its forbidden
What new scent is one being molid? The scent already exists in the can. All one is doing is spraying the pre-existing scent from the can to the body? Whay would that be wrong?