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

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

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

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

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

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

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

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