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Why do we make a blessing on Chanukah (חנוכה) lighting but not on separating demai, when both are rabbinic obligations? The Rambam (רמב"ם)'s unique approach distinguishes between pure rabbinic legislation and 'divrei soferim' - rabbinic interpretations with Torah (תורה) foundations like hakaras hatov. Only the latter category requires blessings.
This shiur analyzes Shabbos (שבת) 23a, focusing on the Gemara (גמרא)'s discussion of when blessings are required on rabbinic mitzvos. The Gemara asks why we make a blessing on lighting Chanukah (חנוכה) candles but not on separating demai, given that both are rabbinic obligations. The Gemara answers that Chanukah lighting is a definitive rabbinic requirement while demai is only treated as a doubt. Rabbi Zweig explores a fundamental disagreement between Rishonim about this Gemara. Rabbeinu Yonah and the Ra'avad learn that the Gemara establishes a principle: on a definitive rabbinic mitzvah (מצוה) one makes a blessing, but on a doubtful rabbinic mitzvah one does not. They extrapolate that on a doubtful Torah (תורה) obligation, one would make a blessing. The Rosh disputes this, arguing that the Gemara only discusses rabbinic legislation, not Torah doubts.
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Shabbos 23a
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Why does the Gemara say one Shabbos protects from Amalek while two Shabboses bring redemption? The shiur applies a principle from Kiddushin about repetition changing psychology: the first time doing anything is experimental, but the second demonstrates genuine desire. True Shabbos connection with Hashem requires moving beyond spiritual curiosity to authentic internalization.
