Maharal

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

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

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

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

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

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

Outline: https://danielggordon.github.io/ateresami/gvuros-hashem-64h-20260316-001456-outline-20260316-001540.pdf