Next Day Delivery on Shabbos

Question: Am I allowed to order something online to arrive on Shabbos?

Answer: The Mishna (Shabbos 121a) writes that one mustn’t ask a non-Jewish person to extinguish a fire on Shabbos. Rambam (Shabbos 6:1) writes that this prohibition (amira leakum) is miderabanan (See Shaar Hatziyun 243:7).

The Shulchan Aruch (OC 244:1) writes that one may pay a non-Jewish person to do a melacha for them if they don’t specify that it needs doing on Shabbos. Thus, one may give one’s car in to a garage on Friday and pick it up after Shabbos providing they have enough time to do it before or after Shabbos if they want. The Mishna Berura (244:24) notes that this must include daytime hours when it normal for one to work.

Thus, the Shulchan Aruch (OC 247:1) allows one to pay a delivery man to deliver a parcel without worrying when they’ll deliver it, providing that they weren’t specifically instructed to deliver it on Shabbos. Likewise, the Mishna Berura (247:4) writes that if they have been instructed to deliver the parcel on a particular weekday, they must have enough time to travel there without travelling on Shabbos.

Nonetheless, the poskim write that there are a few reasons to be lenient to allow sending a parcel that will arrive on Shabbos.

Firstly, R’ Mordechai Yaakov Breish (Chelkas Yaakov 1:65) and others write that as the deliveryman is delivering so many other parcels along with this one, they are not performing melacha especially for the Jew. The Mishna Berura (318:13; Shaar Hatziyun 316:33), however, writes that this may still be problematic mideoraisa.

Additionally, the Chavos Yair (53) writes that while one mustn’t instruct a non-Jewish person to perform melacha on their behalf, one may ask them to instruct a second person to do so (amira leamira). According to the Chasam Sofer (OC 60) this is especially true when the instructions were given before Shabbos. The Mishna Berura (307:24; Biur Halacha 307:2) writes that one can only do so to avoid a major financial loss.

Based on this (and other reasons), R’ Pesach Eliyahu Falk (Machazeh Eliyahu 37) says that there is no issue in sending a package to arrive on Shabbos.

The consensus of poskim (Minchas Yitzchak 6:18; Teshuvos Vehanhagos 1:278:2; Shemiras Shabbos Kehilchasa 31:20), however, is not to do unless there is an urgent necessity. 

In conclusion, one should avoid ordering something to specifically arrive on Shabbos unless one really needs it then.

Beracha on Tasting Food

Question: I frequently taste food while cooking. Should I recite a beracha?

Answer: Rambam (Berachos 1:2) states that one is not required to recite a beracha before tasting food. However, Rabbeinu Chananel (quoted by Tosefos, Berachos 14a) holds that one must recite a beracha, unless they spit the food out (see Tur OC 210:2).

The Shulchan Aruch (OC 210:2) rules that if one tastes less than a revi’is of food and spits it out, they do not need to say a beracha. There is, however, a difference of opinion as to whether a beracha should be recited if the food is swallowed. The Mishna Berura (210:19) explains that the Shulchan Aruch follows the opinion of Rambam, meaning that one would not recite a beracha regardless of whether the food is swallowed. The Rema adds that safek berachos lekula, in cases of doubt as to whether a beracha is necessary, the lenient approach is followed, as most berachos are derabanan.

However, the Mishna Berura (ibid., Shaar Hatziyun 210:30) notes that the Magen Avraham disagrees with both the Shulchan Aruch and the Rema, stating that a beracha should be recited if the food is swallowed. He suggests that one should avoid doubt by intending to eat and derive benefit from the food, thus making the beracha necessary. On the other hand, the Mishna Berura (210:13) acknowledges that if the food is tasted solely to check if it requires further seasoning, or to determine its taste once fully cooked, no beracha is required.

The Kaf Hachaim (OC 210:29) disapproves of spitting out food. He writes that a beracha should only be recited when tasting fully cooked food, in which case a proper bite should be taken. However, a beracha should not be recited if the food is still cooking.

In conclusion, it is preferable to avoid this issue by reciting a beracha on other food first. Otherwise, if one intends to enjoy tasting the food, they should take a proper bite and recite the beracha. If tasting merely to check the food’s readiness, then no beracha is necessary.

Beracha on Smelling Coffee

Question: I particularly enjoy the smell of coffee beans. Should I say a beracha when I smell them?

Answer: The Gemara (Berachos 43b) writes that one who smells an esrog or quince should recite the beracha, ‘..hanosen reiach tov bapeiros’ (He who places a nice aroma in the fruit). According to the Shulchan Aruch (OC 216:2), one says this beracha upon smelling an edible fruit, providing when they picked it up, they intended to smell it, regardless of whether they are eating it or not.

The Mishna Berura (216:9 quoting the Elya Rabba 216:5) writes that the correct wording is ‘..asher nasan reiach tov bapeiros,’ using the past tense rather than the present tense. The Ben Ish Chai (Vaeschanan 1:15) writes that as there is a doubt as to what the correct beracha should be, many avoid saying this beracha (See Kaf Hachaim OC 216:27). Nonetheless, R’ Ovadia Yosef (Chazon Ovadia, Berachos 216:15) writes that one may say it.

The Rema (OC 216:14) writes that there are some who say a beracha upon smelling bread straight from the oven, though concludes that one shouldn’t (See Beis Yosef OC 297). Based on this, the Kaf Hachaim (OC 216:86) writes that one wouldn’t recite a beracha upon smelling coffee.

Nonetheless, the Mishna Berura (216:16) writes that one should say a beracha upon smelling fresh coffee beans.

In conclusion, while there are some sefardim that avoid saying this beracha, one who enjoys the smell of coffee beans should say the beracha, ‘..asher nasan reiach tov bapeiros’ before smelling the coffee.