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Why does the Rambam (רמב"ם) rule leniently on safek berachos if berachos are d'oraisa obligations? The shiur argues that the Torah (תורה)'s bracha requirement isn't mechanical recitation but showing gratitude and respect to Hashem (ה׳). In cases of safek, refraining from another bracha demonstrates proper reverence by avoiding bracha l'vatala rather than committing ingratitude.
This shiur addresses a perplexing contradiction in the Ridvaz's writings regarding safek berachos. In Masechta Shabbos (שבת) 23a, the Ridvaz states that when one is unsure if they made a bracha, not making a bracha is better because it's only a shev v'al ta'aseh (passive violation), while making an unnecessary bracha would be an active violation of taking God's name in vain. However, he then expresses bewilderment ("v'tamahani") at this position, asking how one can permit eating without a bracha, which would also be a violation. The contradiction becomes more pronounced when examining the Ridvaz's position in Hilchos Berachos, where he rules that in cases of safek, one may eat without making another bracha. Rabbi Zweig resolves this by proposing that the Ridvaz initially held that safek berachos follows the principle of shev v'al ta'aseh being preferable to kum v'aseh, but later realized this reasoning was flawed because eating itself is an active violation (kum v'aseh), not passive.
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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.
