Popular Shows by Rabbi Aryeh Shulman Rabbi Aryeh Shulman
1435 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
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
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