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

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

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

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

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