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As mentioned previously, the Shulhan Aruch (Orah Haim 210:1) rules that the minimum volume required to recite an after-blessing on a beverage is a Revi’it. The Shulhan Aruch (ibid.) goes on to state that when one drinks the volume of a Kezait (roughly 28 cc.), the requirement to recite a Beracha Aharona is Halachically questionable. The Mishna Berura (O.H. 210:10) writes that this also applies to other beverages. The Kezait measurement applies to many other foods and therefore there is some doubt as to whether or not it applies to drinks as well.

​When it comes to alcoholic beverages, such as Arak, the Taz (O.H. 190) is of the opinion that one would be required to recite a Beracha Aharona even if he drinks less than a Revi’it. His rationale is that such beverages are typically consumed in that amount and not in the much higher Revi’it volume. The Taz even states that Kiddush could be recited over less than a Revi’it of whiskey. Nevertheless, the custom in Morocco was to require a Beracha Aharona only after drinking a Revi’it, be it alcohol or any other type of beverage.

It should be noted that the Shulhan Aruch states that in order to avoid any doubts, one should try and either drink at least a Revi’it, or less than a Kezait, in which case no Beracha Aharona is to be recited.

Summary:  The minimum amount required to recite a Beracha Aharonaover beverages is a Revi’it (see previous Halacha for the actual amount of a Revi’it). One should ideally drink either less than a Kezait, or a Revi’it or more, to avoid any doubt vis-a-vis a Beracha Aharona.

The Shulhan Aruch (Orah Haim 216:2) rules that the blessing over smelling cloves (and cinnamon for that matter) is “Hanoten Re’ah Tov Baperot” (lit. “He Who has given a good smell in fruit), as it considers the cloves to be the fruit of the clove tree. Interestingly, most Poskim do not follow this opinion. Rabbi Avraham Azoulay (gloss to Sefer HaLevush) appears to be perplexed as to the Shulhan Aruch’s opinion and writes that it is not even mentioned in the Bet Yosef. Furthermore, unlike cinnamon which is eaten as a spice and could somehow be considered a fruit, this is not the case for cloves. Rabbi Yehuda Ayash (Bet Yehuda, vol. 2, § 94) does point out that the Shulhan Aruch (Orah Haim 203:6) writes that when spices are ground down and eaten, one would recite “Bore Peri HaAdama”, and therefore since it has a fruit-like characteristic, one could recite “Henoten Re’ah Tov Baperot”.

The Shulhan Aruch (Orah Haim 217:1) rules that if one walks into a perfumery one should recite the blessing “Bore Mine Besamim”. On the other hand, a blessing at a florist would not be warranted since the purpose of a florist is not to be a purveyor of fragrances and rather that the flowers happen to give off a pleasant smell. Nevertheless, the Mishna Berura (O.H. 217:1) writes that if one takes a bouquet in one’s hand, one can recite a blessing before smelling it.  The Hazon Ish disagrees with the Mishna Berura and writes that flowers are not grown specifically for their fragrance and thus one would not recite a blessing. Rabbis Ben Zion Abba Shaul, Ovadia Yosef and other Poskim, however, do side with the Mishna Berura, and therefore practically speaking one would be able to recite a blessing. Additionally, one is permitted to recite a blessing when taking a Nana mint tea bag in one’s hand to smell, so long as the scent is from the actual mint leaves and not from added fragrances. As well, one may recite “Hanoten Re’ah Tov Baperot” over a lemon, even though its primary function is a food and not a fragrance. Similarly, one would recite “Hanoten Re’ah Tov Baperot” over coffee beans, grounds or even instant coffee when taking them in one’s hand to smell, but no blessing is recited when entering a coffee shop which smells of coffee.

There is a discussion among the Moroccan Poskim regarding the blessing over lemon tree leaves. Rabbi Shlomo HaKohen (Veye’esof Shlomo, Orah Haim, § 24) says that even though there are opinions which state that the primary role of the leaves is to protect the fruit and not for fragrance, nevertheless one may recite a blessing, namely “Bore Atze Besamim”. He compares the leaves to cinnamon, which is not the actual fruit of the plant but rather the inner bark, but nevertheless warrants a blessing. Furthermore, the HIDA (Mahzik Beracha) writes that one may even recite a blessing on the peel of fruit.

Rabbi Makhlouf Abuhatzira (Yefe Sha’a, § 10) responds to a question regarding the practice in Beni Mellal, Morocco, of reciting a blessing over lemon leaves during a Brit Mila. On one hand he explains that it is not so clear that one may recite any blessing before smelling these leaves since they are not the fruit of the lemon tree. Nevertheless, he concludes that since it is an established custom in that city, there are sufficient grounds to uphold this practice.

​Summary:  The blessing when entering a perfume store is “Mine Besamim”. The blessing over lemons, fruit peels, coffee beans or grounds is “Hanoten Re’ah Tov Baperot”. The blessing over lemon tee leaves is “Atze Besamim”.

The Shulhan Aruch (Orah Haim 218:4) says that if one passes the place in which one experienced a personal miracle, one should recite the blessing of “She’asa Li Nes Bemakom Ze” (lit. “Who performed a miracle for me in this place”). A miracle is defined as something which deviates from the normal course of nature and the way of the world. On the other, something positive which occurs to someone but can still be attributed to the normal course of the world, such as averting harm from a burglar, does not warrant a blessing. Some opinions say that even in such a situation one could recite a blessing, although the normative Halacha is that one would recite the blessing without Hashem’s Name.

Some Poskim explain that another definition of a miracle which warrants a blessing with Hashem’s Name is when an expert judges that there is no logical explanation for someone to come out of the situation alive. For example, if a car flips over in such a way that a transportation expert or a doctor assesses that such an accident is typically fatal, and yet the person survived, this would be considered a miracle.
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Rabbi Betzalel Stern (Betzel Hahochma) rules that if a Holocaust survivor returns to the concentration camp in which he/she was previously interned, such a person could recite the blessing over miracles with Hashem’s Name. Since the odds of surviving such a fate were slim it is considered to have deviated from the normal course of the world, and thus is considered a miracle.
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Summary: One recites a blessing when one finds oneself in the location of a personal miracle. If one benefited from a fortunate event that fits the normal course of nature could recite the blessing, but without Hashem’s Name.