Popular Shows by Rabbi Aryeh Shulman Rabbi Aryeh Shulman
1503 episodes
#
Name
Release Date
Duration
1401
Pesach: Pesach - Embittered Learning
Pesach: Pesach - Embittered Learning
Mar 27, 2026
12:16
Outline: https://danielggordon.github.io/ateresami/pesach-embittered-learning-20260327-042005-outline-20260327-042048.pdf
1402
2.29: Derech Hashem B'Iyun Book 1 Chapter 4 Part 1
2.29: Derech Hashem B'Iyun Book 1 Chapter 4 Part 1
Apr 1, 2026
39:36
This dvar Torah frames Perek 4 as an investigation into the human condition in this world through two lenses: the inner structure of the person and the external environment in which he lives. Using the Gemara’s language of **“שאור שבעיסה ושיעבוד מלכויות”**, it connects these two forces to Pesach: the internal “yeast” (yetzer hara) that puffs up the dough from within, and the external oppression of surrounding cultures and empires. The shiur then maps the path of inner revolution—through **חכמה, בינה, דעת** and through **חסד, גבורה, תפארת**—and ends by probing the deeper mechanism: physicality’s inherent “opacity” and “darkness,” the opposite of deveikut to Hashem. Outline: https://danielggordon.github.io/ateresami/dh-biyun-1-4-1-20260401-221913-outline-20260401-221946.pdf
1403
2.29: Derech Hashem B'Iyun Book 1 Chapter 4 Part 1
2.29: Derech Hashem B'Iyun Book 1 Chapter 4 Part 1
Apr 1, 2026
39:36
This dvar Torah frames Perek 4 as an investigation into the human condition in this world through two lenses: the inner structure of the person and the external environment in which he lives. Using the Gemara’s language of **“שאור שבעיסה ושיעבוד מלכויות”**, it connects these two forces to Pesach: the internal “yeast” (yetzer hara) that puffs up the dough from within, and the external oppression of surrounding cultures and empires. The shiur then maps the path of inner revolution—through **חכמה, בינה, דעת** and through **חסד, גבורה, תפארת**—and ends by probing the deeper mechanism: physicality’s inherent “opacity” and “darkness,” the opposite of deveikut to Hashem. Outline: https://danielggordon.github.io/ateresami/dh-biyun-1-4-1-20260401-221913-outline-20260401-221946.pdf
1404
2.30: Derech Hashem B'Iyun Book 1 Chapter 4 Part 2
2.30: Derech Hashem B'Iyun Book 1 Chapter 4 Part 2
Apr 18, 2026
35:55
This dvar Torah (learning session) develops the Ramchal’s description of the נשמה entering the גוף as an inherently asymmetrical struggle: even when the powers are “balanced,” the battlefield is the body’s “home court,” so the soul experiences exile in a foreign environment. Because the soul-body partnership is permanent (death is only temporary until תחיית המתים), the soul must invest in a lifelong process: first weakening the הגוף’s darkness and then elevating the גוף to rise together with the נשמה. The session concludes by previewing the next layer of difficulty: not only is the body physical, but the entire world is physical and “dark,” constantly arguing that physicality is all that is real. Outline: https://danielggordon.github.io/ateresami/dh-biyun-1-4-2-20260418-001456-outline-20260418-001544.pdf
1405
2.30: Derech Hashem B'Iyun Book 1 Chapter 4 Part 2
2.30: Derech Hashem B'Iyun Book 1 Chapter 4 Part 2
Apr 18, 2026
35:55
This dvar Torah (learning session) develops the Ramchal’s description of the נשמה entering the גוף as an inherently asymmetrical struggle: even when the powers are “balanced,” the battlefield is the body’s “home court,” so the soul experiences exile in a foreign environment. Because the soul-body partnership is permanent (death is only temporary until תחיית המתים), the soul must invest in a lifelong process: first weakening the הגוף’s darkness and then elevating the גוף to rise together with the נשמה. The session concludes by previewing the next layer of difficulty: not only is the body physical, but the entire world is physical and “dark,” constantly arguing that physicality is all that is real. Outline: https://danielggordon.github.io/ateresami/dh-biyun-1-4-2-20260418-001456-outline-20260418-001544.pdf
1406
2.32: Derech Hashem B'Iyun Book 1 Chapter 4 Part 4
2.32: Derech Hashem B'Iyun Book 1 Chapter 4 Part 4
Apr 23, 2026
39:01
This dvar Torah develops a central Ramchal idea: Hashem embedded *גבולים* (definitions) and *סדרים* (relational structures) within the physical world so that human engagement with physical objects can become a vehicle for spiritual growth rather than distraction. When a person uses the world according to the object’s spiritual “design,” within the proper frameworks (time, combinations, procedure) and with proper *כוונה*, the physical act itself becomes an act of *שלמות*. The shiur then addresses a key tension: since death was decreed after Adam’s sin, purification cannot fully actualize in this world—but every mitzvah still strengthens the soul and purifies the body “in potential,” to be revealed later. A passage from Rav Chaim Volozhiner clarifies that at the moment of a mitzvah a person becomes “encircled in holiness,” and Olam HaBa is the permanence of that revelation. Outline: https://danielggordon.github.io/ateresami/dh-biyun-1-4-4-20260423-193902-outline-20260423-193955.pdf
1407
2.31: 4
2.31: 4
Apr 23, 2026
38:55
This dvar Torah traces the Ramchal’s argument that a human being is immersed in physicality on three fronts: our bodies, our world, and our daily involvements. That physical immersion creates an “asymmetrical” struggle: the body is compulsory and immediate, while spirituality is not forced upon us. Yet the Ramchal’s key chiddush is that **from the depth of Hashem’s wisdom**, this very lowliness becomes the engine of human greatness—because transforming physical darkness into spiritual light is what generates the highest kavod Shamayim and the deepest dveikus. Outline: https://danielggordon.github.io/ateresami/4-20260423-192629-outline-20260423-192707.pdf
1408
Chapter 64 Episode 9
Chapter 64 Episode 9
Apr 23, 2026
38:42
This dvar Torah unpacks the symbolism of the “cup” in Tehillim as a metaphor for *kabbalah*—the human experience of receiving from Hashem—whether for salvation or (chas v’shalom) punishment. Building on the Maharal, it explains why “lifting the cup” means publicizing Hashem’s salvation and why gratitude must be expressed openly to avoid being a *kefui tovah*. It then addresses the difficult phrase “יָקָר בְּעֵינֵי ה׳ הַמָּוְתָה לַחֲסִידָיו,” reinterpreting “יָקָר” as “costly/heavy” and resolving the tension between Hashem’s desire to sustain tzaddikim and the “truth” of natural order, which tzaddikim themselves accept. The section concludes by defining true *avdut* to Hashem as total indebtedness: when Hashem “opens my bonds,” all of my actions become His service. Outline: https://danielggordon.github.io/ateresami/gvuros-hashem-64i-20260423-193255-outline-20260423-193402.pdf
1409
2.32: Derech Hashem B'Iyun Book 1 Chapter 4 Part 4
2.32: Derech Hashem B'Iyun Book 1 Chapter 4 Part 4
Apr 23, 2026
39:01
This dvar Torah develops a central Ramchal idea: Hashem embedded *גבולים* (definitions) and *סדרים* (relational structures) within the physical world so that human engagement with physical objects can become a vehicle for spiritual growth rather than distraction. When a person uses the world according to the object’s spiritual “design,” within the proper frameworks (time, combinations, procedure) and with proper *כוונה*, the physical act itself becomes an act of *שלמות*. The shiur then addresses a key tension: since death was decreed after Adam’s sin, purification cannot fully actualize in this world—but every mitzvah still strengthens the soul and purifies the body “in potential,” to be revealed later. A passage from Rav Chaim Volozhiner clarifies that at the moment of a mitzvah a person becomes “encircled in holiness,” and Olam HaBa is the permanence of that revelation. Outline: https://danielggordon.github.io/ateresami/dh-biyun-1-4-4-20260423-193902-outline-20260423-193955.pdf
1410
2.31: 4
2.31: 4
Apr 23, 2026
38:55
This dvar Torah traces the Ramchal’s argument that a human being is immersed in physicality on three fronts: our bodies, our world, and our daily involvements. That physical immersion creates an “asymmetrical” struggle: the body is compulsory and immediate, while spirituality is not forced upon us. Yet the Ramchal’s key chiddush is that **from the depth of Hashem’s wisdom**, this very lowliness becomes the engine of human greatness—because transforming physical darkness into spiritual light is what generates the highest kavod Shamayim and the deepest dveikus. Outline: https://danielggordon.github.io/ateresami/4-20260423-192629-outline-20260423-192707.pdf
1411
Parshas Acharei-Mos - Kedoshim: Jewish Hearing
Parshas Acharei-Mos - Kedoshim: Jewish Hearing
Apr 24, 2026
12:54
1412
Chapter 64 Episode 10
Chapter 64 Episode 10
Apr 26, 2026
28:31
This dvar Torah focuses on the “strange” logic of Tehillim 117: why the non-Jewish nations are commanded to praise Hashem specifically because “His kindness overpowered *us*.” Using the Gemara in Pesachim and the Maharal’s framing, the shiur resolves the question by splitting the pasuk’s praises into different categories: the nations praise Hashem for His demonstrations of power in the world (nissim and gevurot), while Israel uniquely praises for chasadim done *to us*. Along the way, it develops a conceptual map connecting nissim to Shem Havayah/rachamim, gevurot to din, and chasadim to chesed, and it critiques an attempted reading that “נבראים” here means specifically Klal Yisrael. Outline: https://danielggordon.github.io/ateresami/gvuros-hashem-64j-20260426-151225-outline-20260426-151309.pdf
1413
2.33: D_H biyun 1-4-5_7
2.33: D_H biyun 1-4-5_7
Apr 28, 2026
36:17
This dvar Torah learns Derech Hashem’s framework that mitzvot are not external rules imposed on man, but the very “boundaries and relationships” (גבולים וסדרים) custom-designed for human perfection and דביקות בה׳. It then defines the root of all avodah as a constant orientation toward the Creator, expressed through conquering the yetzer and guiding all actions to that goal. Finally, it introduces a second category beyond commanded mitzvot: everyday necessities (eating, sleep, livelihood) that can become mitzvot when done within halachic limits, with genuine health-need, and with the intention of enabling the soul’s service of Hashem. Outline: https://danielggordon.github.io/ateresami/dh-biyun-1-4-57-20260428-031328-outline-20260428-031417.pdf
1414
2.33: D_H biyun 1-4-5_7
2.33: D_H biyun 1-4-5_7
Apr 28, 2026
36:17
This dvar Torah learns Derech Hashem’s framework that mitzvot are not external rules imposed on man, but the very “boundaries and relationships” (גבולים וסדרים) custom-designed for human perfection and דביקות בה׳. It then defines the root of all avodah as a constant orientation toward the Creator, expressed through conquering the yetzer and guiding all actions to that goal. Finally, it introduces a second category beyond commanded mitzvot: everyday necessities (eating, sleep, livelihood) that can become mitzvot when done within halachic limits, with genuine health-need, and with the intention of enabling the soul’s service of Hashem. Outline: https://danielggordon.github.io/ateresami/dh-biyun-1-4-57-20260428-031328-outline-20260428-031417.pdf
1415
Omer: Sefiras HaOmer - Sefiras haHod
Omer: Sefiras HaOmer - Sefiras haHod
Apr 30, 2026
45:42
This dvar Torah uses the Maharal (in the third introduction to *Gevurot Hashem*) to frame the seven weeks of Sefirat HaOmer as a progression through seven divine מידות, anchored in a sugya in Berachot that maps them onto the pasuk “לך ה׳ הגדולה...” The focus is on מידת ההוד: its connection to hiddenness (צפון), to הודאה/תודה as “admitting” what could have been denied, and to healing as restoring balance. Through the episode of נַחֲלֵי אַרְנוֹן and the role of אהרן הכהן, the talk develops Hod as the capacity to reveal and acknowledge inner truth—whether in Hashem’s hidden salvations or in the hidden goodness within people. Outline: https://danielggordon.github.io/ateresami/sefiras-haomer-sefiras-hahod-20260430-111533-outline-20260430-111625.pdf
1416
Parshas Emor: Giving From the End
Parshas Emor: Giving From the End
May 1, 2026
9:11
1417
Lag Ba'Omer: The Torah of Rabbi Akiva
Lag Ba'Omer: The Torah of Rabbi Akiva
May 5, 2026
18:08
1418
Lag Ba'Omer: The Torah of Rabbi Shimon
Lag Ba'Omer: The Torah of Rabbi Shimon
May 5, 2026
13:12
1419
Chapter 64 Episode 11
Chapter 64 Episode 11
May 6, 2026
33:28
This dvar Torah (following the Maharal’s flow through Hallel) addresses a theological tension: if Hashem governs with chessed—giving beyond strict deserving—does that compromise emes (truth/consistency)? The answer is that Hashem’s chessed itself is integrated into emes through a larger, exact accounting across time and roles in Creation. The piece then reframes “repayment” to Hashem: we cannot truly pay Him back with offerings or mitzvot as transactions, only through הוֹדָאָה—acknowledgment that returns the gift to its source by giving ourselves over to Him. Finally, it explains why Hallel highlights different circles—Israel, Beit Aharon, and Yir’ei Hashem—each receiving a distinct manifestation of chessed. Outline: https://danielggordon.github.io/ateresami/gvuros-hashem-64k-20260506-194558-outline-20260506-194641.pdf
1420
Omer: Yisod - Unity of Expression
Omer: Yisod - Unity of Expression
May 7, 2026
50:58
This dvar Torah continues a series mapping the sefirot/middot through a Gemara in Berachot, focusing on **יסוד** as the “hidden” middah embedded in the phrase **“כִּי כֹל בַּשָּׁמַיִם וּבָאָרֶץ”**. It develops Yesod as the power of **hashpa’ah and kabbalah** (influence and receptivity), the discipline of **discernment** (channeling energy only where it belongs), and the stance of **faithfulness to one’s source**—modeled by Yosef. The outline ties these themes to **Milchemet Sisera** (where the heavens and earth interact), to the Yamim Nora’im as “shamayim/aretz,” and to **Tu BiShvat** via the **olive/oil** as the seventh-species symbol of Yesod. Outline: https://danielggordon.github.io/ateresami/yisod-unity-of-expression-20260507-211329-outline-20260507-211426.pdf
1421
Parshas Behar-Bechuksai: Counting Up
Parshas Behar-Bechuksai: Counting Up
May 8, 2026
7:21
1422
Lag Ba'Omer: Celebrating the Death of a Tzaddik?
Lag Ba'Omer: Celebrating the Death of a Tzaddik?
May 8, 2026
4:57
1423
Chapter 64 Episode 12
Chapter 64 Episode 12
May 10, 2026
33:34
This dvar Torah (based on the Maharal’s approach) develops the idea that **הודאה** is not merely saying “thank you,” but a form of **תשלומים**—“repayment” through giving oneself back to Hashem, which creates **דבקות**. It explains why Hallel singles out three groups—**ישראל**, **בית אהרן**, and **יראי ה׳**—first as recipients of distinct חסדים, and then more deeply as possessing distinct modes of דבקות. The derash then moves to “מִן הַמֵּצַר קָרָאתִי יָּהּ,” using Midrash to show that the Divine Name invoked shapes the form of the response, and that the Name **י־ה** specifically embodies *merchav*—expansion—because “בְּיָ־הּ ה׳ צוּר עוֹלָמִים.” Outline: https://danielggordon.github.io/ateresami/gvuros-hashem-64l-20260510-151330-outline-20260510-151406.pdf
1424
2.34: Derech Hashem B'Iyun Book 1 Chapter 4 Part 8
2.34: Derech Hashem B'Iyun Book 1 Chapter 4 Part 8
May 12, 2026
36:52
This dvar Torah develops a “hack” for generating “limitless mitzvot”: everyday, non-mitzvah actions can become spiritually elevating when they are necessary for avodat Hashem, permissible, and done with proper kavanah. It then pivots to a core inner avodah in Derech Hashem: strengthening אהבה and יראה through contemplation of Hashem’s greatness and human lowliness. Finally, it frames אהבה and יראה as the two “wings” that elevate a person—אהבה expanding the נשמה’s drive for closeness, and יראה purifying the body’s pull toward חומריות—while noting that different generations may emphasize different sides of this balance. Outline: https://danielggordon.github.io/ateresami/dh-biyun-1-4-8-20260512-041330-outline-20260512-041418.pdf
1425
2.34: Derech Hashem B'Iyun Book 1 Chapter 4 Part 8
2.34: Derech Hashem B'Iyun Book 1 Chapter 4 Part 8
May 12, 2026
36:52
This dvar Torah develops a “hack” for generating “limitless mitzvot”: everyday, non-mitzvah actions can become spiritually elevating when they are necessary for avodat Hashem, permissible, and done with proper kavanah. It then pivots to a core inner avodah in Derech Hashem: strengthening אהבה and יראה through contemplation of Hashem’s greatness and human lowliness. Finally, it frames אהבה and יראה as the two “wings” that elevate a person—אהבה expanding the נשמה’s drive for closeness, and יראה purifying the body’s pull toward חומריות—while noting that different generations may emphasize different sides of this balance. Outline: https://danielggordon.github.io/ateresami/dh-biyun-1-4-8-20260512-041330-outline-20260512-041418.pdf
1426
Omer: Malchus - One Will
Omer: Malchus - One Will
May 14, 2026
47:54
Rabbi Shulman explains that the final week of Sefirat HaOmer corresponds to **מלכות**, the divine attribute of “kingship,” rooted in the pasuk recited when the Torah is taken out: “לך ה׳ … לך ה׳ הממלכה והמתנשא לכל ראש.” He develops מלכות as **רצון**—the unifying will that gives direction and cohesion to all reality—and shows why its historical manifestation is the ultimate defeat of **עמלק** and the confrontation with **גוג ומגוג**. Along the way, Rabbi Shulman uses the Ramchal to address the tension between Hashem’s absolute will and human free choice, and concludes with how מלכות is lived personally through **אמונה**: receiving, recognizing, and unifying life under Hashem’s purpose. Outline: https://danielggordon.github.io/ateresami/malchus-one-will-20260514-031632-outline-20260514-031744.pdf
1427
Omer: Malchus - Short Version
Omer: Malchus - Short Version
May 15, 2026
7:04
Rabbi Shulman frames the final week of ספירת העומר as the culminating עבודה that leads directly into שבועות: the מידה of מלכות. Unlike the earlier weeks’ focus on “doing” (active character refinement), מלכות is about “receiving”—aligning oneself with the singular רצון of הקדוש ברוך הוא and recognizing His unified dominion in all events. He connects this to קבלת עול מלכות שמים through שמע ישראל, explaining that Hashem’s oneness and kingship are mutually defining, and that this awareness is the core of אמונה. Outline: https://danielggordon.github.io/ateresami/malchus-short-version-20260515-031226-outline-20260515-031255.pdf
1428
Shavuos: Torah and Children
Shavuos: Torah and Children
May 21, 2026
42:13
1429
Shavuos: Shavuos - Torah and Children
Shavuos: Shavuos - Torah and Children
May 21, 2026
42:13
Rabbi Shulman presents a teaching from Rav Tzadok (in *Machshavot Charutz*) that the three regalim align with the three life-areas described as dependent on “mazal”: children, life, and sustenance. He develops how Pesach corresponds to מזונות/פרנסה and why the Omer process refines human physicality from “animal food” (barley) toward “human food” (wheat), culminating in Shavuot as the “עצרת”—the internalization of revelation into lasting vessels. The centerpiece is the linkage of Torah and בנים: children represent a person’s eternity, and new souls require new expansions of Torah (especially תורה שבעל פה) as their spiritual “place” in the world. Outline: https://danielggordon.github.io/ateresami/shavuos-torah-and-children-20260521-032651-outline-20260521-032743.pdf
1430
2.36: D_H biyun 1-4-9_10
2.36: D_H biyun 1-4-9_10
May 28, 2026
23:19
Rabbi Shulman explains that the Ramchal describes three distinct modes of engaging Torah—reading Written Torah, understanding the revealed Torah (Gemara and halachah), and understanding *סתרי תורה*—and that each produces spiritual growth in a different way. He highlights the Ramchal’s precise word choices—*ויתעצם*, *יקנה*, and *יקבע ויתעצם בנשמתו*—to show when Torah functions as a *סגולה* “internalized” into a person versus when it becomes a true *קניין* acquired through exertion. Rabbi Shulman then begins the next section (*אות י*), framing all human states of “darkness” and “illumination” as dependent on the degree of Hashem’s “illumination” toward the person—limited only by the recipient, not by the Divine Giver. Outline: https://danielggordon.github.io/ateresami/dh-biyun-1-4-910-20260528-194504-outline-20260528-194552.pdf
1431
2.35: Derech Hashem B'Iyun Book 1 Chapter 4 Part 9
2.35: Derech Hashem B'Iyun Book 1 Chapter 4 Part 9
May 28, 2026
29:36
Rabbi Shulman explains that while love and fear of Hashem are powerful internal “vehicles” for spiritual growth, Hashem gave an even higher external כלי: תלמוד תורה. He outlines two (and then a heightened third) levels within Torah study—simple reading, analytical understanding, and finally grasping hidden depths—showing how each level produces a corresponding increase in personal שלמות. Rabbi Shulman emphasizes that Torah study must be done with קדושה, טהרה, and proper כוונה, and he concludes that Torah elevates not only the individual but the entire creation. Outline: https://danielggordon.github.io/ateresami/dh-biyun-1-4-9-20260528-192631-outline-20260528-192714.pdf
1432
2.36: D_H biyun 1-4-9_10
2.36: D_H biyun 1-4-9_10
May 28, 2026
23:19
Rabbi Shulman explains that the Ramchal describes three distinct modes of engaging Torah—reading Written Torah, understanding the revealed Torah (Gemara and halachah), and understanding *סתרי תורה*—and that each produces spiritual growth in a different way. He highlights the Ramchal’s precise word choices—*ויתעצם*, *יקנה*, and *יקבע ויתעצם בנשמתו*—to show when Torah functions as a *סגולה* “internalized” into a person versus when it becomes a true *קניין* acquired through exertion. Rabbi Shulman then begins the next section (*אות י*), framing all human states of “darkness” and “illumination” as dependent on the degree of Hashem’s “illumination” toward the person—limited only by the recipient, not by the Divine Giver. Outline: https://danielggordon.github.io/ateresami/dh-biyun-1-4-910-20260528-194504-outline-20260528-194552.pdf
1433
2.35: Derech Hashem B'Iyun Book 1 Chapter 4 Part 9
2.35: Derech Hashem B'Iyun Book 1 Chapter 4 Part 9
May 28, 2026
29:36
Rabbi Shulman explains that while love and fear of Hashem are powerful internal “vehicles” for spiritual growth, Hashem gave an even higher external כלי: תלמוד תורה. He outlines two (and then a heightened third) levels within Torah study—simple reading, analytical understanding, and finally grasping hidden depths—showing how each level produces a corresponding increase in personal שלמות. Rabbi Shulman emphasizes that Torah study must be done with קדושה, טהרה, and proper כוונה, and he concludes that Torah elevates not only the individual but the entire creation. Outline: https://danielggordon.github.io/ateresami/dh-biyun-1-4-9-20260528-192631-outline-20260528-192714.pdf
1434
Parshas Naso: See Something Do Something
Parshas Naso: See Something Do Something
May 29, 2026
8:41
Rabbi Shulman explains the well-known Chazal on the juxtaposition of *Sotah* and *Nazir*: seeing a *sotah* “in her disgrace” should motivate a person to abstain from wine. Beyond the simple concern of avoiding moral desensitization, he highlights a deeper link—both *sotah* and *nazir* are defined by hair: her hair is undone as shame, while his hair becomes *נזר אלוקיו* (a holy “crown”). The broader מוסר: when a person “sees” spiritual failure that truly registers, it is not enough to avoid the wrongdoing; one must actively elevate and sanctify that very area as a תיקון. Outline: https://danielggordon.github.io/ateresami/naso-see-something-do-something-20260529-031901-outline-20260529-031933.pdf
1435
2.37: Derech Hashem B'Iyun Book 1 Chapter 4 Part 11
2.37: Derech Hashem B'Iyun Book 1 Chapter 4 Part 11
Jun 2, 2026
39:29
Rabbi Shulman explains the Ramchal’s step-by-step “mechanism” of spiritual growth: a mitzvah brings a person closer to Hashem, that closeness yields greater גילוי (revelation/“הארת פנים”), and that revelation produces human perfection—because Hashem is the source of all שלמות. He contrasts this with philosophical models that locate perfection in abstract thought, drawing on the Maharal’s argument that true human connection to the Infinite comes specifically through Hashem’s revealed will in Torah and mitzvot. Rabbi Shulman then clarifies a potential misunderstanding: the goal in doing mitzvot is not self-serving spiritual gain, but sincerely fulfilling Hashem’s will—while acknowledging that using “reward” calculations can legitimately motivate action. Outline: https://danielggordon.github.io/ateresami/dh-biyun-1-4-11-20260602-155548-outline-20260602-155639.pdf
1436
2.37: Derech Hashem B'Iyun Book 1 Chapter 4 Part 11
2.37: Derech Hashem B'Iyun Book 1 Chapter 4 Part 11
Jun 2, 2026
39:29
Rabbi Shulman explains the Ramchal’s step-by-step “mechanism” of spiritual growth: a mitzvah brings a person closer to Hashem, that closeness yields greater גילוי (revelation/“הארת פנים”), and that revelation produces human perfection—because Hashem is the source of all שלמות. He contrasts this with philosophical models that locate perfection in abstract thought, drawing on the Maharal’s argument that true human connection to the Infinite comes specifically through Hashem’s revealed will in Torah and mitzvot. Rabbi Shulman then clarifies a potential misunderstanding: the goal in doing mitzvot is not self-serving spiritual gain, but sincerely fulfilling Hashem’s will—while acknowledging that using “reward” calculations can legitimately motivate action. Outline: https://danielggordon.github.io/ateresami/dh-biyun-1-4-11-20260602-155548-outline-20260602-155639.pdf
1437
Bamidbar: Behaalosecha - Eliminating The Shulchan
Bamidbar: Behaalosecha - Eliminating The Shulchan
Jun 5, 2026
8:43
Rabbi Shulman focuses on the Torah’s instruction that all seven lamps of the menorah must shine “אל מול פני המנורה,” and he raises two questions: how this applies to the middle lamp, and why this detail appears here rather than earlier in the construction of the Mishkan’s vessels. Drawing on Rav Tzadok, Rabbi Shulman explains that “מול” hints to the north side of the Mishkan—the spiritually vulnerable “opening” associated with the hidden yetzer hara (“הצפוני”). The menorah’s light (Torah) must therefore shine “into the north,” elevating the שולחן (physical eating and enjoyment) into holiness and providing the only real antidote to modern excess and indulgence.
1438
Chapter 64 Episode 13
Chapter 64 Episode 13
Jun 8, 2026
23:27
Rabbi Shulman continues learning the Maharal on Hallel, focusing on the “מן המצר” section and how Midrash reads “סבוני” as referring to Gog U’Magog—the archetypal head of the nations opposing Malchut Shamayim as expressed through Israel. He outlines a Midrash describing three escalating attempts by Gog U’Magog to attack Yerushalayim, then pivots to a Zohar-based reading of “דחה דחיתני לנפל” as spoken directly to the yetzer hara. Finally, Rabbi Shulman begins unpacking the Maharal’s careful reading of “עָזִּי וְזִמְרָת יָהּ וַיְהִי לִי לִישׁוּעָה,” emphasizing that the “yeshuah” is attributed to Hashem Himself, not to “strength and song.” Outline: https://danielggordon.github.io/ateresami/gvuros-hashem-64m-20260608-031337-outline-20260608-031412.pdf
1439
2.38: Derech Hashem B'Iyun Book 1 Chapter 5 Part 1
2.38: Derech Hashem B'Iyun Book 1 Chapter 5 Part 1
Jun 11, 2026
40:33
Rabbi Shulman explains Ramchal’s taxonomy of creation as divided into two overarching realms—גשמי (physical) and רוחני (spiritual)—and then carefully traces the subdivisions within each. He clarifies what “perceivable by the senses” means (including perception aided by tools), and why the spiritual realm contains both נשמות (souls destined to enter bodies) and נבדלים (transcendent beings not destined for bodies), including כוחות and מלאכים. Rabbi Shulman then highlights a surprising “middle category” between physical and spiritual—שדים—using Chazal’s broader principle that Hashem creates intermediary gradations, and he offers modern analogies (microscopic life, quantum phenomena) to help conceptualize what “in-between” might mean. Outline: https://danielggordon.github.io/ateresami/dh-biyun-1-5-1-20260611-030536-outline-20260611-030613.pdf
1440
2.38: Derech Hashem B'Iyun Book 1 Chapter 5 Part 1
2.38: Derech Hashem B'Iyun Book 1 Chapter 5 Part 1
Jun 11, 2026
40:33
Rabbi Shulman explains Ramchal’s taxonomy of creation as divided into two overarching realms—גשמי (physical) and רוחני (spiritual)—and then carefully traces the subdivisions within each. He clarifies what “perceivable by the senses” means (including perception aided by tools), and why the spiritual realm contains both נשמות (souls destined to enter bodies) and נבדלים (transcendent beings not destined for bodies), including כוחות and מלאכים. Rabbi Shulman then highlights a surprising “middle category” between physical and spiritual—שדים—using Chazal’s broader principle that Hashem creates intermediary gradations, and he offers modern analogies (microscopic life, quantum phenomena) to help conceptualize what “in-between” might mean. Outline: https://danielggordon.github.io/ateresami/dh-biyun-1-5-1-20260611-030536-outline-20260611-030613.pdf
1441
2.39: Derech Hashem B'Iyun Book 1 Chapter 5 Part 2
2.39: Derech Hashem B'Iyun Book 1 Chapter 5 Part 2
Jun 16, 2026
36:01
Rabbi Shulman explains the Ramchal’s distinction between human beings and animals: although both possess a physical life-force, only man is a true composite of two utterly different creations—body and a supernal soul. He develops how this makes man the “ladder” connecting spiritual and physical realms, paralleling the role of the Beit HaMikdash as a “neck” between head and body. Rabbi Shulman then begins Ot 2, emphasizing the limits of human imagination regarding spiritual realities and introducing the core principle of spiritual “roots” (כחות נבדלים) that cascade down through a chain-like סדר השתלשלות, enabling both human relatability and genuine free will. Outline: https://danielggordon.github.io/ateresami/dh-biyun-1-5-2-20260616-030435-outline-20260616-030513.pdf
1442
2.39: Derech Hashem B'Iyun Book 1 Chapter 5 Part 2
2.39: Derech Hashem B'Iyun Book 1 Chapter 5 Part 2
Jun 16, 2026
36:01
Rabbi Shulman explains the Ramchal’s distinction between human beings and animals: although both possess a physical life-force, only man is a true composite of two utterly different creations—body and a supernal soul. He develops how this makes man the “ladder” connecting spiritual and physical realms, paralleling the role of the Beit HaMikdash as a “neck” between head and body. Rabbi Shulman then begins Ot 2, emphasizing the limits of human imagination regarding spiritual realities and introducing the core principle of spiritual “roots” (כחות נבדלים) that cascade down through a chain-like סדר השתלשלות, enabling both human relatability and genuine free will. Outline: https://danielggordon.github.io/ateresami/dh-biyun-1-5-2-20260616-030435-outline-20260616-030513.pdf
1443
Korach - the Truth of Equality
Korach - the Truth of Equality
Jun 19, 2026
13:00
Rabbi Shulman raises Rabbi Tzadok’s fundamental question: how can the Torah—*divrei emet*—record the falsehoods Korach spreads, especially when they fuel machloket rather than peace? He explains that Korach’s claims are not “random lies” preserved as history; rather, they express a profound truth that applies in a different spiritual mode: moments of “circular” revelation (like Kriyat Yam Suf and Matan Torah) and the future world, where every Jew relates directly to Hashem without hierarchy. Korach’s error was weaponizing that truth prematurely—using a real ideal of equality in a world that still operates by process, gradation, and necessary distinction. Outline: https://danielggordon.github.io/ateresami/korach-the-truth-of-equality-20260619-141019-outline-20260619-141057.pdf
1444
Chapter 64 Episode 14
Chapter 64 Episode 14
Jun 21, 2026
22:18
Rabbi Shulman continues learning the Maharal’s explanation of Hallel (פרק סד), focusing on the pasuk **“עָזִּי וְזִמְרָת יָהּ וַיְהִי לִי לִישׁוּעָה”** and how its grammar shapes its meaning. He develops a theme that praise and song from צדיקים “add strength,” כביכול, by opening channels for Divine revelation—linking this to the Ramchal’s framing of “עלינו לשבח.” Rabbi Shulman then pivots to several pesukim in the same chapter about יסורים, שערי צדק, and הודאה, presenting hodaa not only as gratitude but as admission/acknowledgment that creates דביקות by returning one’s “ownership” back to Hashem. Outline: https://danielggordon.github.io/ateresami/gvuros-hashem-64n-20260621-160730-outline-20260621-160818.pdf
1445
2.40: Derech Hashem B'Iyun Book 1 Chapter 5 Part 3
2.40: Derech Hashem B'Iyun Book 1 Chapter 5 Part 3
Jun 23, 2026
39:16
Rabbi Shulman continues the Ramchal’s discussion of how Hashem structured reality as a system of “roots and branches,” where higher spiritual powers are the roots and the physical world is their downstream expression. He explains the metaphor of **השתלשלות** as a chain of worlds in which the “lowest” aspect of a higher realm becomes the “highest” entry-point into the realm beneath it, and he clarifies the role of **מלאכים** as intermediaries who ensure the correct execution of divine influence. Rabbi Shulman then emphasizes a key interpretive principle: whatever exists “up there” corresponds to what we see “down here,” but only after stripping away physical form to identify the underlying essence—allowing us to relate to Hashem’s hanhagah through tangible mashalim. Outline: https://danielggordon.github.io/ateresami/dh-biyun-1-5-3-20260623-121135-outline-20260623-121230.pdf
1446
2.40: Derech Hashem B'Iyun Book 1 Chapter 5 Part 3
2.40: Derech Hashem B'Iyun Book 1 Chapter 5 Part 3
Jun 23, 2026
39:16
Rabbi Shulman continues the Ramchal’s discussion of how Hashem structured reality as a system of “roots and branches,” where higher spiritual powers are the roots and the physical world is their downstream expression. He explains the metaphor of **השתלשלות** as a chain of worlds in which the “lowest” aspect of a higher realm becomes the “highest” entry-point into the realm beneath it, and he clarifies the role of **מלאכים** as intermediaries who ensure the correct execution of divine influence. Rabbi Shulman then emphasizes a key interpretive principle: whatever exists “up there” corresponds to what we see “down here,” but only after stripping away physical form to identify the underlying essence—allowing us to relate to Hashem’s hanhagah through tangible mashalim. Outline: https://danielggordon.github.io/ateresami/dh-biyun-1-5-3-20260623-121135-outline-20260623-121230.pdf
1447
Chukas - The Bright side of Death
Chukas - The Bright side of Death
Jun 26, 2026
8:42
Rabbi Shulman explores the famous דרשה of Reish Lakish that Torah only endures in someone who “kills himself” over it, derived from the pasuk “זאת התורה אדם כי ימות באהל.” He addresses the tension between the pasuk’s פשט—death and טומאה in a literal tent—and the דרוש—life-giving devotion in the tent of Torah. Rabbi Shulman then reconciles an apparent contradiction in חז״ל about whether the human body can be purified in this world, arguing that intense immersion in Torah creates a temporary “Har Sinai” state where physical drives fall silent and the זוהמה is functionally suspended. Outline: https://danielggordon.github.io/ateresami/chukas-the-bright-side-of-death-20260626-031631-outline-20260626-031657.pdf
1448
Chapter 64 Episode 15
Chapter 64 Episode 15
Jun 29, 2026
21:32
Rabbi Shulman continues an explanation of Hallel (Tehillim 118), focusing on how Hashem elevates the despised “stone” into a “cornerstone,” revealing salvation as overtly miraculous and pre-planned from Creation. He then turns to the pleas of **“אָנָּא ה׳ הוֹשִׁיעָה נָּא”** and **“אָנָּא ה׳ הַצְלִיחָה נָּא”** as requests for deliverance from opposition and for continued success. Finally, he offers a striking reading of **“אִסְרוּ חַג בַּעֲבֹתִים עַד קַרְנוֹת הַמִּזְבֵּחַ”** as a call to intensify thanksgiving through עבודת הקרבנות, and notes how the chapter’s closing “הוֹדוּ” mirrors its opening. Outline: https://danielggordon.github.io/ateresami/gvuros-hashem-64o-20260629-142239-outline-20260629-142323.pdf
1449
2.41: Derech Hashem B'Iyun Book 1 Chapter 5 Part 4
2.41: Derech Hashem B'Iyun Book 1 Chapter 5 Part 4
Jun 30, 2026
30:06
Rabbi Shulman explains the Ramchal’s model that most events originate “above” in the higher, spiritual powers and descend into the physical world as cause-and-effect. The major exception is human free will: through bechirah a person can initiate change from below to above, impacting the higher realms by acting in the physical world. Rabbi Shulman concludes that this framework is crucial for avodat Hashem because it turns mitzvot and tefillah from generic “good deeds” into targeted spiritual actions that actively reshape reality, not merely trigger reward like a vending machine. Outline: https://danielggordon.github.io/ateresami/dh-biyun-1-5-4-20260630-140629-outline-20260630-140716.pdf
1450
2.41: Derech Hashem B'Iyun Book 1 Chapter 5 Part 4
2.41: Derech Hashem B'Iyun Book 1 Chapter 5 Part 4
Jun 30, 2026
30:06
Rabbi Shulman explains the Ramchal’s model that most events originate “above” in the higher, spiritual powers and descend into the physical world as cause-and-effect. The major exception is human free will: through bechirah a person can initiate change from below to above, impacting the higher realms by acting in the physical world. Rabbi Shulman concludes that this framework is crucial for avodat Hashem because it turns mitzvot and tefillah from generic “good deeds” into targeted spiritual actions that actively reshape reality, not merely trigger reward like a vending machine. Outline: https://danielggordon.github.io/ateresami/dh-biyun-1-5-4-20260630-140629-outline-20260630-140716.pdf
1451
Bein Hametzorim: The 5 Gevuros
Bein Hametzorim: The 5 Gevuros
Jul 3, 2026
43:01
1452
Chapter 64 Episode 16
Chapter 64 Episode 16
Jul 6, 2026
8:15
Rabbi Shulman explains a teaching of the Maharal on why Tehillim both opens and closes with “הוֹדוּ לַה׳,” framing the entire chapter as an exercise in הודאה (gratitude). He then traces a Gemara in Pesachim that assigns successive verses to different figures around David HaMelech (David, Yishai, Shmuel, and David’s brothers), showing that the goodness of Hashem is not “mainly” for one person with incidental spillover to others. Rather, every beneficiary is intentionally included in Hashem’s ordered plan, and therefore each one has a distinct obligation to thank—while all ultimately unite in gratitude to the single Source. Outline: https://danielggordon.github.io/ateresami/gvuros-hashem-64p-20260706-170432-outline-20260706-170503.pdf
1453
Chapter 65 Episode 1
Chapter 65 Episode 1
Jul 6, 2026
9:53
Rabbi Shulman analyzes the Mishnah and Gemara’s debate over what “ברכת השיר” is at the end of the Seder, explaining why many Haggadot incorporate both יהללוך and נשמת כל חי. He then focuses on a precise claim in the Gemara: within יהללוך there are specifically **eight** concentrated expressions of praise, and this “eight” aligns with a broader Torah pattern where songs are introduced by **אז** (whose letters total eight). Rabbi Shulman closes by introducing a Midrash (R. Akiva) about Hashem “wearing” a garment engraved with all the occurrences of אז in the Torah—torn after sin and restored in the future—setting up how the Maharal will interpret this symbolism. Outline: https://danielggordon.github.io/ateresami/gvuros-hashem-65a-20260706-170730-outline-20260706-170800.pdf
1454
Chapter 64 Episode 16
Chapter 64 Episode 16
Jul 6, 2026
8:15
Episode Notes Notes go hereRabbi Shulman explains a teaching of the Maharal on the concluding “הודו לה׳” in Tehillim 118, showing that the chapter opens and closes with gratitude to highlight that the entire story is fundamentally about הודאה. Drawing on a Gemara in Pesachim that assigns different verses to different figures around David HaMelech (David, Yishai, Shmuel, and David’s brothers), Rabbi Shulman emphasizes the Maharal’s central point: Hashem’s good is not a “main recipient plus incidental bystanders,” but a perfectly ordered plan in which each participant’s benefit is directly intended.
1455
Chapter 65 Episode 1
Chapter 65 Episode 1
Jul 6, 2026
9:53
Episode Notes Notes go hereR
1456
2.42: D_H 1-5-5_6_7
2.42: D_H 1-5-5_6_7
Jul 7, 2026
35:00
Rabbi Shulman explains how human free will can “move” higher spiritual powers upward, triggering an inevitable, determined flow back downward into the world. He clarifies that not only actions, but also speech and thought, generate uniquely calibrated effects—varying by intensity (*שיעור*) and by spiritual “location” or level (*מדרגה*). Rabbi Shulman then turns to the theological problem of evil, presenting the Ramchal’s model: good is caused directly by Hashem’s illumination, while evil is rooted not in Hashem as a “cause,” but in the concealment/absence of that light—an engineered condition that makes free will possible.
1457
Fast Days: Bein Hametzorim - the 5 Gevuros
Fast Days: Bein Hametzorim - the 5 Gevuros
Jul 6, 2026
43:01
Rabbi Shulman uses the Mishnah in Ta’anit—“חמישה דברים אירעו… וחמישה”—to argue that the tragedies of י״ז בתמוז and תשעה באב are not merely ten historical events but ten *categories* of national breakdown. He develops a Maharal-based framework in which the “first five” are openings—reversible cracks that make destruction possible—while the “second five” are the irreversible completion. Through imagery of two hands (right/left), weapons, and the halachic notion of רשות היחיד vs. רשות הרבים, Rabbi Shulman explains how spiritual presence, national unity, and Torah itself are progressively compromised—and why the Three Weeks are meant to stop the process before the “ending” lands.
1458
2.42: D_H 1-5-5_6_7
2.42: D_H 1-5-5_6_7
Jul 7, 2026
35:00
Rabbi Shulman explains how human free will can “move” higher spiritual powers upward, triggering an inevitable, determined flow back downward into the world. He clarifies that not only actions, but also speech and thought, generate uniquely calibrated effects—varying by intensity (*שיעור*) and by spiritual “location” or level (*מדרגה*). Rabbi Shulman then turns to the theological problem of evil, presenting the Ramchal’s model: good is caused directly by Hashem’s illumination, while evil is rooted not in Hashem as a “cause,” but in the concealment/absence of that light—an engineered condition that makes free will possible.
1459
Matos - Speaking a Vow
Matos - Speaking a Vow
Jul 10, 2026
10:11
Episode Notes Notes go hereRabbi Shulman addresses the apparent tension in the Torah’s treatment of נדרים and שבועות: Chazal often criticize making vows, yet the Torah opens Parashat Matot with the laws of nedarim and even allows for their annulment. He explains (based on Rav Tzadok and the Zohar) that vows are spiritually valid only when a person’s רצון is profoundly aligned with רצון ה׳—to the point of “זה הדבר,” where speech becomes a vehicle for דבר ה׳. Hatarat nedarim then functions as a corrective mechanism when vows emerge from confused or misguided רצון rather than authentic דבקות. Outline: https://danielggordon.github.io/ateresami/matos-speaking-a-vow-20260710-030333-outline-20260710-030404.pdf
1460
Chapter 65 Episode 2
Chapter 65 Episode 2
Jul 12, 2026
26:59
Rabbi Shulman continues the Maharal’s discussion (פרק סה) of praising Hashem with the word “אָז,” explaining how “אָז” signals transcendence beyond the natural world of “seven” and even beyond time. He develops the Midrashic image that Israel “clothes” Hashem כביכול with a “חלוק של תפארת,” since honor functions like a garment, and the Torah’s expressions of עֹז are engravings on that robe. Rabbi Shulman then connects the “tearing” of this garment not primarily to the חטא העגל but to the חורבן בית המקדש, when Hashem’s splendor in the lower world is diminished. Outline: https://danielggordon.github.io/ateresami/gvuros-hashem-65b-20260712-150529-outline-20260712-150600.pdf
1461
2.43: D_H 1-5-8_9
2.43: D_H 1-5-8_9
Jul 14, 2026
34:31
Rabbi Shulman explains the philosophical problem of how “evil” can exist if Hashem is the source of all goodness, developing the Rambam’s model that evil begins not as a created substance but as the withdrawal of divine revelation (hester panim). He then adds a second stage: once that “absence” forms a dysfunctional “blueprint,” Hashem’s ongoing life-giving power can animate it into real existing forces of harm—without implying that evil reflects Hashem’s essence. The dvar Torah concludes by mapping how varying degrees of divine concealment empower forces of tumah, how this weakens the side of good in a “zero-sum” dynamic, and how even destructive angels remain loyal servants carrying out Hashem’s decree. Outline: https://danielggordon.github.io/ateresami/dh-1-5-89-20260714-121944-outline-20260714-122027.pdf
1462
2.43: D_H 1-5-8_9
2.43: D_H 1-5-8_9
Jul 14, 2026
34:31
Rabbi Shulman explains the philosophical problem of how “evil” can exist if Hashem is the source of all goodness, developing the Rambam’s model that evil begins not as a created substance but as the withdrawal of divine revelation (hester panim). He then adds a second stage: once that “absence” forms a dysfunctional “blueprint,” Hashem’s ongoing life-giving power can animate it into real existing forces of harm—without implying that evil reflects Hashem’s essence. The dvar Torah concludes by mapping how varying degrees of divine concealment empower forces of tumah, how this weakens the side of good in a “zero-sum” dynamic, and how even destructive angels remain loyal servants carrying out Hashem’s decree. Outline: https://danielggordon.github.io/ateresami/dh-1-5-89-20260714-121944-outline-20260714-122027.pdf
1463
Fast Days: Av - The Light of Darkness
Fast Days: Av - The Light of Darkness
Jul 16, 2026
47:35
Rabbi Shulman contrasts the “lived” experience of the Nine Days—darkness, mourning, and absence—with a deeper Torah view in which this time is paradoxically called a **מועד**. Drawing from Rabbi Tzadok HaKohen (Pri Tzadik), Rabbi Shulman explains how Rosh Chodesh (especially Rosh Chodesh Av) contains hidden קדושה and “light,” even amid טומאה and חורבן, and how the very experience of rock-bottom can become the fuel for transformative תשובה מאהבה that retroactively reveals good בתוך החושך. Outline: https://danielggordon.github.io/ateresami/av-the-light-of-darkness-20260716-130634-outline-20260716-130733.pdf
1464
Devarim - Struck the Two Kings
Devarim - Struck the Two Kings
Jul 17, 2026
12:13
Episode Notes Notes go hereRabbi Shulman explains why the Torah—after already giving the time and place—adds that Moshe spoke to Israel only *after* defeating Sichon and Og. Drawing on Chazal and Rabbi Tzadok, he presents Sichon and Og as spiritual forces of the יצר הרע that block a person’s mind (preventing חשבון הנפש) and heart (hardening it like stone), making תוכחה unable to penetrate. The repeated emphasis on “בעבר הירדן” then becomes a conceptual map: the “east bank” represents מוחין (חכמה, בינה, דעת) that must be “brought down” into action as the nation enters Eretz Canaan. Outline: https://danielggordon.github.io/ateresami/devarim-struck-the-two-kings-20260717-030330-outline-20260717-030407.pdf
1465
Tisha B'Av: Listening to Megillas Eichah
Tisha B'Av: Listening to Megillas Eichah
Jul 23, 2026
18:51
1466
Parshas Va'eschanan: Greatness to You
Parshas Va'eschanan: Greatness to You
Jul 24, 2026
7:21
1467
Parshas Eikev: Stubborn People
Parshas Eikev: Stubborn People
Jul 31, 2026
8:26
1468
Akev - Stubborn People
Akev - Stubborn People
Aug 5, 2026
8:26
Episode Notes Notes go hereRabbi Shulman explores the Torah’s description of the Jewish people as **“עם קשי עורף”** (a stiff-necked people), showing—following the Maharal—that this is not merely a criticism but also a window into a core Jewish strength. He connects this trait to the tension in Pirkei Avot between **holy brazenness** (needed for avodat Hashem) and **corrupt brazenness** (which leads a person astray). Rabbi Shulman frames Jewish “stubbornness” as an expression of spiritual steadfastness that has sustained Jewish commitment across millennia of exile, even while acknowledging how the same trait can fuel national failures like the Golden Calf. Outline: https://danielggordon.github.io/ateresami/akev-stubborn-people-20260731-150343-outline-20260731-150413.pdf
1469
2.45: Derech Hashem B'Iyun Book 2 Chapter 2 Part 4
2.45: Derech Hashem B'Iyun Book 2 Chapter 2 Part 4
Aug 5, 2026
34:48
Rabbi Shulman explains the Ramchal’s framework of **השגחה כללית** as a system of spiritual “accounting” that ensures every deed is addressed, enabling true דביקות with Hashem in עולם הבא. He develops how Divine justice and kindness require multiple “arenas” of payment—this world, Gehinnom (and related post-life afflictions), and the ultimate world—so that most souls can be refined rather than annihilated. Rabbi Shulman then goes deeper: suffering is not only bookkeeping, but a process that changes the person’s inner spiritual reality, because mitzvot and עבירות become internalized as perfection or spiritual opacity. Outline: https://danielggordon.github.io/ateresami/dh-biyun-2-2-4-20260804-030532-outline-20260804-030608.pdf
1470
2.44: D_H biyun 2-2-1_2
2.44: D_H biyun 2-2-1_2
Aug 5, 2026
40:06
Rabbi Shulman outlines the Ramchal’s framework for understanding השגחה: since humanity’s purpose is to earn דבקות בה׳ in עולם הבא, the entire arrangement of עולם הזה is designed as preparation for that ultimate end. Rabbi Shulman explains that this preparation operates on two parallel “axes”—an individual axis (האישי) and a general, species-wide axis (הכללי)—and focuses here on the general axis: a דין-and-accounting system that ensures every deed is repaid, with “majority” defining one’s eternal destiny and “minority” being settled in this world through success or suffering. Outline: https://danielggordon.github.io/ateresami/dh-biyun-2-2-12-20260729-120735-outline-20260729-120832.pdf
1471
Chapter 65 Episode 3
Chapter 65 Episode 3
Aug 5, 2026
34:13
Rabbi Shulman analyzes why the Mishnah in Pesachim refers to the concluding berakhah after Hallel on the seder night with the unusual title **ברכת השיר** rather than the standard **יברך אחריו** (i.e., *Yehallukha*). He explains the Maharal’s approach: on leil Pesach, Hallel functions as **שירה**, and that “song-status” creates an added requirement for a formal concluding berakhah. From there, Rabbi Shulman explores Rabbi Yochanan’s position that **נשמת** (culminating in **ישתבח**) is “the song,” highlights the theme of **eight praises**, and then presents the Maharal’s critique of the practical Ashkenazic compromise (saying *Yehallukha* without its closing and then finishing with *Nishmat/Yishtabach*). Outline: https://danielggordon.github.io/ateresami/gvuros-hashem-65c-20260719-160533-outline-20260719-160610.pdf
1472
Chapter 65 Episode 4
Chapter 65 Episode 4
Aug 5, 2026
28:51
Rabbi Shulman analyzes the closing structure of Hallel as it appears in *Nishmat* and *Yishtabach*, focusing on why some sections emphasize **eight** praises “from our side” while *Yishtabach* enumerates **fifteen** praises “from Hashem’s side.” He explains the conceptual difference between **הלל** (praise for Hashem’s beneficence) and **שירה** (song about Hashem’s might), and why the “big finish” of Hallel must culminate with a heightened form of praise. He then transitions to the sugya of a possible **fifth cup** at the seder, why it’s absent from the Mishnah’s required cups, and why *הלל הגדול* is called “great” as it highlights Hashem’s ongoing providence—especially sustaining all creation with food. Outline: https://danielggordon.github.io/ateresami/gvuros-hashem-65d-20260729-121702-outline-20260729-121750.pdf
1473
Chapter 65 Episode 5
Chapter 65 Episode 5
Aug 5, 2026
26:11
Episode Notes Notes go hereRabbi Shulman explains the Maharal’s approach to the structure of the cups at the Seder, emphasizing that the Gemara’s primary girsa points to two distinct cups beyond the basic four: the fourth for Hallel (with ברכת השיר) and an additional fifth connected to הלל הגדול. From there, Rabbi Shulman develops the Maharal’s central theological idea: why הלל הגדול is “great”—because it highlights Hashem not only as Creator but as the constant Sustainer, the “עילה” upon which all “עלולים” (dependent beings) rely for ongoing existence and פרנסה. He then connects the 26 refrains of “כי לעולם חסדו” to Shem Havayah (יהוה), and begins unpacking the hierarchy of angelic roles implied by “אלהי האלהים” and “אדוני האדונים.” Outline: https://danielggordon.github.io/ateresami/gvuros-hashem-65e-20260802-160430-outline-20260802-160514.pdf
1474
2.45: Derech Hashem B'Iyun Book 2 Chapter 2 Part 4
2.45: Derech Hashem B'Iyun Book 2 Chapter 2 Part 4
Aug 5, 2026
34:48
Rabbi Shulman explains the Ramchal’s framework of **השגחה כללית** as a system of spiritual “accounting” that ensures every deed is addressed, enabling true דביקות with Hashem in עולם הבא. He develops how Divine justice and kindness require multiple “arenas” of payment—this world, Gehinnom (and related post-life afflictions), and the ultimate world—so that most souls can be refined rather than annihilated. Rabbi Shulman then goes deeper: suffering is not only bookkeeping, but a process that changes the person’s inner spiritual reality, because mitzvot and עבירות become internalized as perfection or spiritual opacity. Outline: https://danielggordon.github.io/ateresami/dh-biyun-2-2-4-20260804-030532-outline-20260804-030608.pdf
1475
2.44: D_H biyun 2-2-1_2
2.44: D_H biyun 2-2-1_2
Aug 5, 2026
40:06
Rabbi Shulman outlines the Ramchal’s framework for understanding השגחה: since humanity’s purpose is to earn דבקות בה׳ in עולם הבא, the entire arrangement of עולם הזה is designed as preparation for that ultimate end. Rabbi Shulman explains that this preparation operates on two parallel “axes”—an individual axis (האישי) and a general, species-wide axis (הכללי)—and focuses here on the general axis: a דין-and-accounting system that ensures every deed is repaid, with “majority” defining one’s eternal destiny and “minority” being settled in this world through success or suffering. Outline: https://danielggordon.github.io/ateresami/dh-biyun-2-2-12-20260729-120735-outline-20260729-120832.pdf
1476
Parshas Re'eh: Shemiras Shabbos
Parshas Re'eh: Shemiras Shabbos
Aug 7, 2026
13:31
1477
Reeh - Shmiras Shabbos
Reeh - Shmiras Shabbos
Aug 7, 2026
13:31
Episode Notes Notes go hereR
1478
Elul: Eis Ratzon
Elul: Eis Ratzon
Aug 14, 2026
4:04
1479
Chapter 65 Episode 6
Chapter 65 Episode 6
Aug 16, 2026
31:49
Rabbi Shulman continues unpacking *Hallel HaGadol* (Tehillim 136) through the lens of the Maharal, showing how its sequence is a guided descent from Hashem’s transcendent governance—mediated through distinct classes of מלאכים—down into the created physical order of שמים וארץ and their details. He explains why “לעושה נפלאות גדולות לבדו” is placed before the description of the heavens: miracles flow from realms beyond the physical. Finally, Rabbi Shulman frames the transition from creation to יציאת מצרים as the “tenth,” sanctified stage—because the emergence of כלל ישראל is itself a completion of מעשה בראשית, giving the world its purpose. Outline: https://danielggordon.github.io/ateresami/gvuros-hashem-65f-20260816-160429-outline-20260816-160508.pdf
1480
2.46: D_H biyun 2-2-5_6_7
2.46: D_H biyun 2-2-5_6_7
Aug 18, 2026
39:56
Rabbi Shulman explains the Ramchal’s view that יסורים are not merely “payment” demanded by strict דין, but a rehabilitative process that repairs the רוחני damage created by עבירות. He develops how actions concretely reshape a person’s גוף and נפש—good deeds build זוהר and שלמות, while sins embed עכירות and חיסרון that block דבקות. Rabbi Shulman then clarifies why some cleansing can occur through suffering in this world while deeper stains require “spiritual” יסורים (גהנום), and concludes with a foundational principle: the exact level of one’s עולם הבא is self-chosen, leaving no room for complaint against others. Outline: https://danielggordon.github.io/ateresami/dh-biyun-2-2-567-20260818-031235-outline-20260818-031323.pdf
1481
2.46: D_H biyun 2-2-5_6_7
2.46: D_H biyun 2-2-5_6_7
Aug 18, 2026
39:56
Rabbi Shulman explains the Ramchal’s view that יסורים are not merely “payment” demanded by strict דין, but a rehabilitative process that repairs the רוחני damage created by עבירות. He develops how actions concretely reshape a person’s גוף and נפש—good deeds build זוהר and שלמות, while sins embed עכירות and חיסרון that block דבקות. Rabbi Shulman then clarifies why some cleansing can occur through suffering in this world while deeper stains require “spiritual” יסורים (גהנום), and concludes with a foundational principle: the exact level of one’s עולם הבא is self-chosen, leaving no room for complaint against others. Outline: https://danielggordon.github.io/ateresami/dh-biyun-2-2-567-20260818-031235-outline-20260818-031323.pdf
1482
Ki Saitsei - Stages of Trshuva
Ki Saitsei - Stages of Trshuva
Aug 21, 2026
10:06
Rabbi Shulman presents Parashat Ki Teitzei as an Elul-facing roadmap for teshuvah, reading “war against your enemy” as the inner battle against the יצר הרע and the reclaiming of the יצר טוב. He explains that victory comes through עמילות בתורה—especially תורה שבעל פה—because Torah is bound up with the “name” of Hashem itself. Rabbi Shulman then maps the parashah’s sequence (shaving, removing garments, crying for a “month of days,” and ultimate closeness) onto the stages of teshuvah: עזיבת חטא, חרטה על העבר during Elul, and culminating קרבת אלוקים associated with יום כיפור. Outline: https://danielggordon.github.io/ateresami/ki-saitsei-stages-of-trshuva-20260821-040731-outline-20260821-040804.pdf
1483
2.47: D_H biyun 2-2-8_3-1
2.47: D_H biyun 2-2-8_3-1
Aug 25, 2026
41:15
Rabbi Shulman continues studying the Ramchal’s framework of divine justice, distinguishing between deeds that become eternal assets in עולם הבא and deeds that are “cashed out” in this world. He explains a troubling middle category: people who do have a share in eternity, yet many of their מצוות are nevertheless paid out in worldly “trinkets,” leaving them with a diminished eternal stature due to קלקול המעשים. Rabbi Shulman then transitions from the “general axis” (universal bookkeeping) to the “personal axis,” where Hashem’s wisdom creates diverse human circumstances—wealth, poverty, and more—to generate the full range of moral and spiritual tests. Outline: https://danielggordon.github.io/ateresami/dh-biyun-2-2-83-1-20260825-230536-outline-20260825-230610.pdf
1484
Rosh HaShanah: שמחה במשפט
Rosh HaShanah: שמחה במשפט
Aug 27, 2026
42:46
Rabbi Shulman reframes Rosh Hashanah and the entire concept of יום הדין through a striking Midrash: Hashem “gifts” משפט to His beloved people the way a king gives a treasured orchard to his favorite son. He explains that justice is not merely frightening accountability, but the mechanism that allows our relationship with Hashem—and our reward—to be truly “ours” rather than a handout. From there, Rabbi Shulman shows how embracing דין elevates Hashem as מלך המשפט, enables Hashem’s shift from strict judgment to צדקה, and ultimately brings קדושה and גאולה. Outline: https://danielggordon.github.io/ateresami/20260827-030536-outline-20260827-030613.pdf
1485
Parshas Ki Savo: Bikurim
Parshas Ki Savo: Bikurim
Aug 28, 2026
9:45
Rabbi Shulman frames the mitzvah of ביכורים as the “pinnacle” of coming home to Eretz Yisrael: a spiritual return to the inner root of things. He addresses why the Torah emphasizes going specifically to “the kohen in those days” and why the declaration is phrased “לה׳ אלוקיך” (as if Hashem is the kohen’s God). Drawing on רבי צדוק, Rabbi Shulman explains that the kohen represents the “kohen-dimension” within every Jew—accessing פנימיות and the shoresh—and he connects this to תפילה and ברכות as post-Temple pathways of the same root-reconnection, especially relevant as Rosh Hashanah approaches. Outline: https://danielggordon.github.io/ateresami/ki-savo-bikurim-20260828-110331-outline-20260828-110406.pdf
1486
Chapter 65 Episode 7
Chapter 65 Episode 7
Aug 30, 2026
36:39
Rabbi Shulman explains the closing progression of *Hallel HaGadol*—from Hashem remembering us in our lowliness, to redeeming us from our oppressors, and culminating in Hashem providing food to all flesh. He develops the Maharal’s idea (based on Pesachim) that **פרנסה** is “greater” than **גאולה** because it is the ongoing, direct divine sustaining of all existence without intermediaries. This frames the **fifth cup** at the Seder as a (non-obligatory) elevation beyond the four cups of redemption, tied to *Hallel HaGadol* and to a deeper structure of “four directions” unified by a “fifth” central point. Outline: https://danielggordon.github.io/ateresami/gvuros-hashem-65g-20260830-160503-outline-20260830-160537.pdf
1487
Parshas Netzavim: Last Parsha Standing
Parshas Netzavim: Last Parsha Standing
Sep 4, 2026
10:01
Rabbi Shulman explains that Parashat Nitzavim’s national “standing” is not a ceremonial moment but a spiritual mechanism for transition—whether from one leader to the next or from one year to the next. Each new stage in עבודת ה׳ demands a fresh approach, yet it can only succeed when it is built upon the gains (and lessons) of the previous stage. The proximity of Nitzavim to Rosh Hashanah highlights that the “new world order” of the coming year requires us to arrive upright, repaired, and strengthened by what the past year taught us. Outline: https://danielggordon.github.io/ateresami/netzavim-last-parsha-standing-20260904-030334-outline-20260904-030405.pdf
1488
Rosh Hashana: Malchios, Zichronos, Shofaros
Rosh Hashana: Malchios, Zichronos, Shofaros
Sep 4, 2026
42:31
1489
Chapter 65 Episode 8
Chapter 65 Episode 8
Sep 6, 2026
32:04
Rabbi Shulman analyzes the Maharal’s approach to the “fifth cup” at the Seder, framing it as a *reshut* precisely because it represents a higher, more subtle category of Hashem’s kindness—especially *parnasah*—beyond the baseline gratitude owed for *geulah*. He then tackles a practical-nusach problem: if *Hallel HaGadol* belongs to the fifth cup (parnasah), why do many Hagados place it on the fourth cup, even interrupting between Hallel and its concluding *berachah* (*Birkat HaShir*)? Rabbi Shulman clarifies the Maharal’s preferred structure: keep the formal Hallel framework intact, and place additional praises (like Nishmat and Hallel HaGadol) only afterward—either with a fifth cup or without. Outline: https://danielggordon.github.io/ateresami/gvuros-hashem-65h-20260906-220531-outline-20260906-220603.pdf
1490
Rosh HaShanah: No Blowing Shofar on Shabbos
Rosh HaShanah: No Blowing Shofar on Shabbos
Sep 7, 2026
35:02
Rabbi Shulman analyzes the Gemara’s warning that a year in which “we do not blow at its beginning” may end “with teru’ah,” focusing on the purpose of shofar as “מְעַרְבֵּב את השטן” and how that interacts with shofar’s absence on shabbat. He contrasts the Ritva and the בה״ג on whether the Gemara refers to intentional neglect of extra blasts or an אונס that prevented shofar entirely. From there, Rabbi Shulman opens the larger sugya: why shofar is not blown on shabbat, how Rava reframes earlier Amoraic readings, and how later Acharonim (notably the מרום שדה) understand the “פסוקים” as אסמכתא rather than a true דאורייתא exclusion. Outline: https://danielggordon.github.io/ateresami/no-blowing-shofar-on-shabbos-20260907-180434-outline-20260907-180519.pdf
1491
Rosh HaShanah: Derech Hashem on Rosh HaShanah
Rosh HaShanah: Derech Hashem on Rosh HaShanah
Sep 8, 2026
29:19
Rabbi Shulman analyzes the Ramchal’s organization in *Derech Hashem* (Chelek 4, Perek 8) to highlight a fundamental distinction between the שלוש רגלים (Pesach, Shavuot, Sukkot) and Rosh Hashanah/Yom Kippur. The רגלים primarily reconnect us to past revelations, while Rosh Hashanah is a present, annual reality: a renewed judgment in which Hashem “restarts” the year and reassigns the world’s status. Rabbi Shulman then explains how the heavenly court system is structured as a merciful, relatable framework for human teshuvah—and how תקיעת שופר both draws down רחמים and “confounds the prosecutor,” operating within דין rather than negating it. Outline: https://danielggordon.github.io/ateresami/derech-hashem-on-rosh-hashanah-20260908-030431-outline-20260908-030514.pdf
1492
2.48: Derech Hashem B'Iyun Book 2 Chapter 3 Part 1-2
2.48: Derech Hashem B'Iyun Book 2 Chapter 3 Part 1-2
Sep 8, 2026
34:00
Rabbi Shulman explains that Hashem intentionally designed avodat Hashem with enormous diversity—across mitzvot, life circumstances, and even moment-to-moment emotional states—so that our relationship with Hashem can be multi-faceted rather than one-dimensional. Each person receives a unique “portion” of the overall spiritual work, and judgment is therefore individualized with exact precision. Rabbi Shulman then connects this to the Ramchal’s model of hishtalshelut: our earthly challenges originate in higher spiritual “roots,” and human bechirah can repair (or damage) those roots, affecting the world below. Outline: https://danielggordon.github.io/ateresami/dh-biyun-2-3-12-20260901-040550-outline-20260901-040628.pdf
1493
2.48: Derech Hashem B'Iyun Book 2 Chapter 3 Part 1-2
2.48: Derech Hashem B'Iyun Book 2 Chapter 3 Part 1-2
Sep 8, 2026
34:00
Rabbi Shulman explains that Hashem intentionally designed avodat Hashem with enormous diversity—across mitzvot, life circumstances, and even moment-to-moment emotional states—so that our relationship with Hashem can be multi-faceted rather than one-dimensional. Each person receives a unique “portion” of the overall spiritual work, and judgment is therefore individualized with exact precision. Rabbi Shulman then connects this to the Ramchal’s model of hishtalshelut: our earthly challenges originate in higher spiritual “roots,” and human bechirah can repair (or damage) those roots, affecting the world below. Outline: https://danielggordon.github.io/ateresami/dh-biyun-2-3-12-20260901-040550-outline-20260901-040628.pdf
1494
Rosh HaShanah: Shabbos in Place of Shofar
Rosh HaShanah: Shabbos in Place of Shofar
Sep 10, 2026
45:22
Rabbi Shulman explains why Chazal suspended shofar-blowing on Rosh Hashanah that falls on shabbat, even though shofar is not a מלאכה דאורייתא. He develops the idea that shofar normally serves to “pull” lofty spiritual truths into the embodied, emotional self—an inner process the קדמונים call **נסירה**, modeled on the separation and reorientation of אדם וחוה. When Rosh Hashanah is on shabbat, however, shabbat itself elevates the body into a “מעין עולם הבא,” making **“שבתון זכרון תרועה”** not a compromise but a higher pathway to the same goal. Outline: https://danielggordon.github.io/ateresami/shabbos-in-place-of-shofar-20260910-030540-outline-20260910-030635.pdf
1495
Rosh HaShanah: Simanim L'Avos
Rosh HaShanah: Simanim L'Avos
Sep 11, 2026
12:52
Rabbi Shulman explains the Gemara’s practice of eating symbolic foods on Rosh Hashanah and addresses the obvious concern: isn’t this superstition and therefore a form of **דרכי האמורי**? He develops two approaches—first, that the effectiveness of **simanim** depends on **תשובה** and inner intention expressed through **יהי רצון**; second, that physical symbols can serve as an “anchor” for spiritual ideas, following the Ramban’s principle seen throughout prophetic actions. Rabbi Shulman then presents the Maharal’s deeper framing: the simanim are meant to awaken **זכות אבות**, and each food corresponds to a distinct quality associated with Avraham, Yitzchak, and Yaakov. Outline: https://danielggordon.github.io/ateresami/rosh-hashanah-simanim-leavos-20260911-030331-outline-20260911-030358.pdf
1496
2.49: Derech Hashem B'Iyun Book 2 Chapter 3 Part 3-4
2.49: Derech Hashem B'Iyun Book 2 Chapter 3 Part 3-4
Sep 16, 2026
36:50
Rabbi Shulman continues developing the idea of **השגחה אישית** as Hashem’s individualized guidance, framing a person’s life circumstances as tailored tests aligned with their unique spiritual mission (“מזל” in a higher sense). He contrasts this with the Gemara’s “אין מזל לישראל,” explaining that Jews can transcend astrological determinism, while still having a divinely assigned role that shapes their challenges. Rabbi Shulman then introduces a second axis beyond mission: **דין וגמול**—how a person’s deeds generate increased assistance, more opportunities for mitzvot, and even protection from עבירות, while misdeeds can create escalating obstacles that (paradoxically) can later become a source of greater תיקון. Outline: https://danielggordon.github.io/ateresami/dh-biyun-2-3-34-20260916-130540-outline-20260916-130627.pdf
1497
2.49: Derech Hashem B'Iyun Book 2 Chapter 3 Part 3-4
2.49: Derech Hashem B'Iyun Book 2 Chapter 3 Part 3-4
Sep 16, 2026
36:50
Rabbi Shulman continues developing the idea of **השגחה אישית** as Hashem’s individualized guidance, framing a person’s life circumstances as tailored tests aligned with their unique spiritual mission (“מזל” in a higher sense). He contrasts this with the Gemara’s “אין מזל לישראל,” explaining that Jews can transcend astrological determinism, while still having a divinely assigned role that shapes their challenges. Rabbi Shulman then introduces a second axis beyond mission: **דין וגמול**—how a person’s deeds generate increased assistance, more opportunities for mitzvot, and even protection from עבירות, while misdeeds can create escalating obstacles that (paradoxically) can later become a source of greater תיקון. Outline: https://danielggordon.github.io/ateresami/dh-biyun-2-3-34-20260916-130540-outline-20260916-130627.pdf
1498
Rosh HaShanah: Books of Deeds
Rosh HaShanah: Books of Deeds
Sep 17, 2026
48:14
Rabbi Shulman analyzes a well-known but difficult Gemara (Rosh Hashanah 16b) about three “books” opened on Rosh Hashanah—of צדיקים, רשעים, and בינוניים—and challenges the common assumption that it refers simply to who will physically live or die that year. Following Rashi, he reframes the books as “books of remembrance” of one’s deeds, and—using the Maharal—redefines “life” as connection to Hashem and “death” as disconnection. The dvar Torah culminates in a practical roadmap: how mundane, “in-between” actions can be elevated through כוונה and rededication during עשרת ימי תשובה so that they too are “written for life.” Outline: https://danielggordon.github.io/ateresami/books-of-deeds-20260917-030649-outline-20260917-030732.pdf
1499
Parshas Ha'azinu: Pronouncing The Name
Parshas Ha'azinu: Pronouncing The Name
Sep 18, 2026
14:14
Rabbi Shulman, drawing on the Maharal and Sifrei, develops how Moshe Rabbeinu models profound awe before uttering Shem Hashem, learning from the angels’ “קדוש קדוש קדוש” and expanding it with a 21-word preface before “כי שם ה' אקרא.” He then traces a progression of halachic and ethical demands: not placing Hashem’s Name “in midair,” responding with added praise when hearing His Name (e.g., in Barchu), and appreciating the spiritual advantage of the one who answers “אמן.” Finally, Rabbi Shulman applies a Gemara in Shevuot to Yom Kippur, explaining why certain sins undermine the very relationship that Yom Kippur is meant to restore—and warns that casual mention of Hashem’s Name can fall into that category. Outline: https://danielggordon.github.io/ateresami/yk-pronouncing-the-name-20260918-030333-outline-20260918-030412.pdf
1500
Chapter 66 Episode 1
Chapter 66 Episode 1
Sep 20, 2026
21:11
Rabbi Shulman learns a passage (פרק ס״ו) from the Maharal (אמר יהודה בן בצלאל) arguing that any great divine act must have a correspondingly great purpose. He shows how the Torah itself defines the telos of Yetziat Mitzrayim: that Hashem be our God and that His שכינה dwell among us—seen through the sequence of redemption, Aseret HaDibrot, Mishpatim, and finally the Mishkan. Rabbi Shulman then addresses the philosophical challenge: if “השמים כסאו והארץ הדום רגליו,” why would Hashem choose to dwell in the lowly physical world, and he begins explaining that the deepest קשר is specifically between the עילה (Bestower) and the עלול/מקבל (recipient). Outline: https://danielggordon.github.io/ateresami/gvuros-hashem-66a-20260920-190630-outline-20260920-190706.pdf