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Why do we make blessings on Chanukah (חנוכה) candles but not on separating demai? The shiur develops the Rambam (רמב"ם)'s distinction between divrei sofer (rabbinic applications of Torah (תורה) principles) and pure takanos. Only observances rooted in Torah concepts through Sages' interpretation warrant blessings, explaining why Chanukah's gratitude and miracle-recognition elements get berachos.
This shiur provides an in-depth analysis of Gemara (גמרא) Shabbos (שבת) 23a, focusing on the fundamental question of why we make blessings on certain mitzvos derabbanan but not others. The Gemara asks why we make a blessing on lighting Chanukah (חנוכה) candles but not on separating demai (doubtful tithes). Rabbi Zweig examines the dispute between major Rishonim on this issue. The Rabbeinu Yonah and Raavad understand that the Gemara establishes a principle: on a definitive rabbinic obligation (vadai derabbanan) one makes a blessing, but on a doubtful rabbinic obligation (safek derabbanan) one does not. They extend this to say that on a doubtful Torah (תורה) obligation (safek de'oraysa), one would make a blessing. The Rosh disagrees, arguing that the entire discussion concerns rabbinic ordinances and has no bearing on Torah-level doubts. Rabbi Zweig presents the Rambam (רמב"ם)'s unique approach, which introduces an important distinction. The Rambam discusses both the lighting of Chanukah candles and reciting Hallel, categorizing both as mitzvos midivrei sofer rather than simple rabbinic enactments. Rabbi Zweig explains that divrei sofer refers to the Sages' authoritative interpretation and application of Torah principles, which differs from pure rabbinic legislation. According to this reading, blessings are only made on observances that have some connection to Torah obligations through the Sages' interpretation (divrei sofer), not on pure rabbinic enactments (takanos). The shiur explores the deeper implications of this distinction, particularly regarding the nature of Chanukah itself. Rabbi Zweig suggests that Chanukah contains two elements: a festival aspect established by communal acceptance (like a minhag), and specific mitzvos that embody Torah principles of gratitude and recognition of divine miracles. Only the latter, being divrei sofer, warrant blessings. This analysis resolves several textual difficulties in the Rambam and provides a framework for understanding when blessings are appropriate on rabbinic observances. The shiur concludes by examining practical applications of this principle to various aspects of Chanukah observance.
Shabbos 23a
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