The Breathtaking Panorama: A Sweeping Thematic Approach to Yetzias Mitzrayim with Rabbi Yonah Sklare

Transcript

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Okay, ladies and gentlemen, here we go.

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This is a big honor, a big treat to call Rabbi Yonah Sklair into the Motivation Congregation studios.

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Rabbi Sklair, you're the first person inside of the dungeon here of the Motivation Congregation.

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I would like to ask you what your thoughts are of what it looks like here in this room, to kick things off, to ask you what your thoughts are of what it looks like here in this room.

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to kick things off, well, it's something to be in a yeshivish studio along with a golden EIB.

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That makes for a very nice synthesis, and I guess you have Michal meeting you.

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That's a synthesis which you're proud of.

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I am proud.

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Rabbi Sklar, before we actually get into the nitty gritty details of things, I would love if the audience knew a little bit about you.

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Maybe tell the audience a little bit about your background.

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Sure, I am very much a Baltimore native.

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I grew up in Baltimore, I'm an alumnus of Nari Yisrael and presently I'm Marbet's tyrant in Baltimore.

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I'm both a Rosh Chol in Baltimore.

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I'm the resident maga chair of Shomri Amuna, which is the large, diverse show in Baltimore, and as much as now, I have more of an out-of-town profile my online cheer, my scholars in residence and the like.

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I am based in Baltimore, so, baruch Hashem, baltimore has been a lush environment and I'm happy to give something back.

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Wow, wow we called you in today because the uh.

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I thought the audience would also love to hear about this book that you wrote inside of this book.

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I just want to give it a a quick little introduction here, rabbi sclair.

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Rabbi sklar, with an e, authored a book called the breathtaking panorama.

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It is a sweeping thematic approach to Yetzirah's Mitzrayim.

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I heard it was a doozy and absolute tour de force, and it's refreshing.

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It really is, and I want to discuss a couple of different points that you bring up in the book.

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To begin, the book is really facing and discussing about Yetzirah Mitzrayim, and you start to pick Judaism apart and bring the beauty out of it with an approach that all comes from the Exodus from Egypt.

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I'm wondering why you chose this.

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Maybe you didn't choose to write a book about this.

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Where's your passion, yetzirah Mitzrayim, and where did it all begin?

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Well, what is the number one thing people are looking for today?

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Meaning Baruch Hashem.

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All of the concrete aspects of from life are thriving.

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The infrastructure of from life is functioning.

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What people are looking for is meaning to breathe life into it.

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There were certain answers, which were appropriate answers a generation ago and as we age, as we mature, as a Kaleoserol and as individuals, we age, there are new responses in our quest for meaning.

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Now there have been certain responses to cater to an element that, as you said, wants inspiration.

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Now, I don't mean to say cheap inspiration, but think of the thank you Hashem element.

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Beautiful what it's doing for call yeah, but a Bentaira, an intellectual, someone who to light their fire.

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It takes a little more substance.

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They need inspiration too, but their inspiration needs to be grounded.

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They can't just embrace.

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Judaism is beautiful, tefillin is beautiful, shabbos is beautiful.

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Show me, don't tell me.

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Show me that Shabbos is beautiful and the cute, fluffy stuff is not going to do it for me.

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I want to see that Shabbos is beautiful.

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I want to see that Tefillin is beautiful.

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With my adult, mature intellect and my adult, mature heart, there's a thirst.

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The earnest Jew is thirsting for meaning, and yet I'm going to contend, there is a fundamental conflict.

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To contend, there is a fundamental conflict which certainly the intellectually inclined Ayyubid Hashem finds in their quest for meaning.

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The inherent conflict is as follows the intellectual, the Bentaira, has high standards, high intellectual standards.

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He needs something rigorously developed before he embraces it.

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The fluffy vart which is more imposing on the text than developing the text from within is deplorable to him or her.

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It just doesn't develop organically from the text.

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It's very nice.

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On the other hand, if you say let's stick to pshat, let's stick to that which is rigid Pshat kishmakeno.

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Pshat is posh, pshat is simple.

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Pshat kishma keno.

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Pshat is pashat, pshat is simple.

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Pshat is not addressing our need to find deeper meaning.

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That's an audacious claim.

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I'm a pshat yid.

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The word pshat means pashat.

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Anytime we dig deeper, there is a mode of Torah study for digging deeper, and that is inherent in the very name of that mode of Torah study for digging deeper, and that is inherent in the very name of that mode of Torah study.

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Are you getting to drush Drush?

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You're getting to drush Drush or drash?

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Yes Drash, yes Drash is the most adulterated, abused and misunderstood part of Torah.

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Why is that?

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People think drash means a sermon, what the rabbi says on the pulpit.

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A drasha.

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A People think it means playing with the text, adulterating the text to reach an end, when in fact drash is actually from the most authoritative aspects of Torah Shabalpah.

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Basic meanings, not luxuries.

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Basic meanings emerge from drash, because what does the word drash actually mean?

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To expound, to dig darash, to seek Dershu Hashem.

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To seek.

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What does it mean to seek?

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To look for something.

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Do you need to seek pshat?

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Do you need to seek what's obvious, the simple meaning of the text?

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Do you need to seek it or it's staring right out at you?

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I would say the second one.

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Ah, drush seeking means anytime something is not blatantly apparent, anytime something requires some mining of the text and some mining of self.

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That is the realm of drush or drash.

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It is not fluffy stuff at all.

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It is the deeper dimensions of Torah which will give mitzvahs meaning, which will give Torah meaning, which will give us meaning, if we only have the courage to dig deep.

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Let's start in halacha, the shofar you blow on Rosh Hashanah, or heard on Rosh Hashanah.

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Does the Torah ever say on Rosh Hashanah to blow a Shifer?

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No, what does it say regarding Rosh Hashanah?

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Remembering a true sound, a crying sound, a day of crying sound, and from that develops what.

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The entire mitzvah of Shai P'ar, as we know, specifically of Shai P'ar, and with P'shutam Afonah, p'shutam Me'al Chorah, the entire halakhic system as we know it, emerges from drash.

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This is true in halacha and I believe this is no less true in Makhshava and Hashkafa.

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In that warning is drash in Halacha and in Makhshava, in all aspects of Yiddishkeit.

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If we're going to dig deep and do something meaningful, it's the realm of drash.

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This is a frequently misunderstood point.

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So how did you?

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how do you come to this Meaning?

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Were you upset with just inspirational ideas that didn't fit in the text?

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And there you develop this philosophy.

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Where did this philosophy of that?

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Just because, just to take it back to the basics before we dig a little bit deeper, my understanding is what happened on the 6th of Sivan a couple thousand years ago, that God came and revealed himself, prophesied to Moshe we all watched it and it was a big public speech delivered and that Moshe got all of the Torah and he taught the entire public speech, all of it Shevim, zakenim and Yehoshua, and then the cliff notes the short text is the Teresh HaBer Chassav that it allows us to kind of remind ourselves, like if somebody knows the speech and he's writing notes during it, you can go back into the Torah Shebech Sav, but it all it wasn't created by the Torah Shebech Sav.

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I always thought that there was Torah Sheba Al Peh and that Torah Shebech Sav is there as kind of the bones, which is Torah Sheba Al Peh, is more of the guf and you're suggesting the stat, or are you playing into that?

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How would what I just said agree with your philosophy?

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The term which Mikubolim use is that Torah Shabbat is the body and Torah Shabbat is the neshama.

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It's the soul, it's what's deeper, but that which needs a physical body to contain it.

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A neshama cannot interact with this world without a physical body to contain it.

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Anishinaabemowin cannot interact with this world without a physical body to contain it.

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So all the penins of Torah, on all its levels of Ramasod and Drash, need a physical body, concrete succumb, to contain it.

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But I think what's more helpful and more germane to our discussion is to think about the following I don't want to talk about cliff notes and a sterile book.

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I don't want to go back to high school here.

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I want to talk about a dynamic learning experience.

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When the Rebbeinu She'olam gave us Torah Shebeksav, as Chazal portrayed, he told Misha I am giving you, klal Yisrael, a methodology.

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A mahalich called midosha, toron edreshes beha.

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And, as the medrash gloriously portrays, he told Moshe I am not telling you the conclusions he showed him 49 directions in this direction on this side of the arguments and 49 arguments on this side.

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And he told him you, jewish people, using the rules of drash which I, the Rebbe, am giving Moshe, you learn, you develop, you internalize through drash and your gemara and the madrash chazal on their level.

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But that is true in the Torah and the ongoing endeavor of Torah Shabbat until this very day, one cannot find a deep Judaism which is, on one hand, authentic within Torah itself but, on the other hand, deep and beyond Pashut.

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Without drash and herein lies the tension Authoritative drash can almost seem like an oxymoron, you see, because the pshad is so tethered, the pshad is so concrete.

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I know that that's true, but once I go into the deeper dimension it's, by definition, not so well defined.

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So how do I know it's true anymore?

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Take anything in Torah.

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Right, if I'm going to take the story about the Pinoch Slav Chod and somehow develop that it's speaking to issues which you and I face issues of resentment, issues of anything.

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I'm going to have to dig deeper than the Pshat, but it's not going.

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Issues of anything I'm going to have to dig deeper than the pshat, but it's not going to be right there.

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It's going to have to be below the surface.

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So what do you do?

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So let's say, how does one go about it?

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So I'm using the Breathing Panorama Rabbi Sklar's Mahalach in Life.

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So now I open up a chumash and I read the pasuk of last week's parasha Eilat pekudei ha-mishkan, mishkan ha-edos.

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How do I, what do I do now?

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So it's a very straightforward possek, I think pekudei, I guess pokat is like a recalling of sorts, or I don't even.

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I don't exactly even know off the top of my head.

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But how do you connect drash?

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What does one do?

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How does it change one's learning philosophy?

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What does it mean to dig deeper into the text?

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It begins with asking questions and seeing points that don't resonate.

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But I want to elaborate this a little more.

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I'm going to use an analogy which I use in the book when I describe my approach the panoramic approach to Tyra, as in a panorama, a big picture.

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Let me explain exactly what I mean the tension which I am trying to portray today that the earnest ayvat Hashem, who wants meaning on one hand, is not satisfied with simply the pshat.

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That which is pashat, that which is simple, needs more on one hand, but, on the other hand, needs something which is authoritative, not airy-fairy musings.

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That's an inherent tension, because once you move beyond the shot, it's not so well-defined.

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Is it what they call do-it-yourself?

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midrash Say whatever you want, so how do you have authoritative Good?

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So I would like to use the following muscle.

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I always use this muscle.

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I would like to describe criminology, solving a crime, a sleuth solving a crime.

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If you know that John killed Gary, are you a detective?

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Probably not.

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No, what are you?

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You're an aide, you're an arresting officer and you place the handcuffs right on him.

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You saw it, that's shot.

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You saw it, that's shot.

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You saw it.

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There's no mystery here.

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It doesn't require a detective.

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You saw it.

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Okay, drash is, by definition, a mystery.

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I'm seeking to find that deeper dimension.

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That's there, right, but it's not staring right at me.

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It's elusive.

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How do I find it?

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So I'm going to suggest, in response to your question, let's think back to Sherlock Holmes.

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Let's think back to any detective and how they solve a mystery.

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It might be a crime scene in my hometown, in East Baltimore.

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Plenty of those.

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Baltimore is called the murder capital of America, but I would say up here, things are not so pretty either, above the Mason-Dixon line.

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You got to go down to Norfolk, virginia, and that's where you pack heat.

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You keep yourself protected.

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No one comes near you.

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I mean, you got to fight for your right.

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There you go and you have the Navy installation right there, you don't?

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mess with you.

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You could mess with me, but it's not going to end well for you.

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That's what we say down south.

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I hear you, I hear you Sorry.

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Josh, we are detectives, we're detectives.

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So how does a detective solve a mystery?

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Clues.

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Let's examine clues.

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The detective looks at the crime scene and they don't have any proof.

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If they would have proof who murdered, they'd be the arresting officer.

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What do they do?

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They note strange anomalies.

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Huh, why is there a glove in the blood?

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Why is there a blue van?

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And did I ever see a blue van before with?

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this on this license plates.

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They notice anomalies, things which seem out of sync, and then they start to pick up connections.

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Oh, blue van, blue van, and they have.

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They begin with clues and then they start to amass clues and then a little bit of symmetry patterns, symmetry, yeah, in the clues.

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Now, at the onset of this process, it's not clear what they're doing.

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Huh, how is that glove going to help you figure out who murdered Gary Right?

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And this is in the classic Sherlock Holmes scene.

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What happens in this conversation between Watson and Sherlock Holmes Right?

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Watson's all frustrated.

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What's Sherlock doing?

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Why does he care about something that's so random?

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Patience, my dear Watson.

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You see, drush requires patience, Right?

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Okay, I noticed there's a strange word.

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Good, so that's what we're doing, so strange things.

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What's the word Picude?

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Is that where one begins?

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Or the ale doing so strange things?

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What's the word picude?

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Is that where one begins, or the a let?

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I think it's like there's a vub.

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How does it differ?

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I'm still not there.

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What do I do?

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I notice clues, and then what?

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so for this process to be authentic, right, we have to learn carefully, with no preconceived notions.

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Just work it through as though it's a piece of pshat, but have open eyes when the anomalies will stare out at us.

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Right, you want to notice an anomaly in this week's parasha.

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What is the final pashak in this week's parasha?

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The final pashak of Shemos?

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I know it.

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I know it.

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I know it, it's my bar mitzvah, parasha.

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I know it, let me go.

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It was like I think it was maybe 10 years ago, a little bit more 13 years ago, the cloud came in and it descended upon the Mishkan, and the Shekhinah was there.

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I'm not going to know it.

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Viewed by Kol.

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Kol Yisrael, I don't.

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Base Yisrael Correct.

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I know that you're correct, but now it's bothering me.

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Now I need to know the Pesach, okay, wait, wait, wait, wait, wait, wait, because my mom's going to listen to the podcast and you know she paid for my bar mitzvah lessons.

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Make sure that this works out.

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We don't start up with moms.

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We don't start up with moms Now the final four Sfarim in Chumash Shmos, vayikra, b'midbert, sfarim, all the Sfarim that deal with the Jewish nation, post-avos, bereshit deals with the Avos.

00:17:30.708 --> 00:17:34.704
All of them have the word Yisrael in the final Pasek.

00:17:34.704 --> 00:17:35.567
Look it up.

00:17:35.586 --> 00:17:36.248
Which is significant Very.

00:17:36.248 --> 00:17:37.951
All of them have the word Yisrael in the final Pesach.

00:17:37.951 --> 00:17:40.155
Look it up, cool Right, which is significant, very significant Right.

00:17:40.196 --> 00:17:47.704
Appropriately, some of them will have the word Yisrael Right Chumash ends the.

00:17:47.704 --> 00:17:49.509
Enei kol Yisrael Right.

00:17:49.509 --> 00:17:57.461
Some of them will have B'nai Yisrael L'kin v'yikra b'mid bar t'varm, all three end with a classic either mentioning B'nai.

00:17:57.501 --> 00:18:00.903
Yisrael or Yisrael.

00:18:00.903 --> 00:18:02.703
I said not Baratheos.

00:18:02.763 --> 00:18:04.463
Baratheos is pre the nation Yisrael.

00:18:04.483 --> 00:18:06.105
I said all the four final.

00:18:06.144 --> 00:18:06.904
Svarb Got it.

00:18:06.904 --> 00:18:09.885
They all have Yisrael, either Yisrael or B'nai Yisrael.

00:18:09.885 --> 00:18:12.307
There's only one that has a base Yisrael.

00:18:12.346 --> 00:18:12.666
Okay.

00:18:13.227 --> 00:18:15.788
And that is Shmos Interesting.

00:18:15.847 --> 00:18:16.127
Is that?

00:18:16.147 --> 00:18:16.768
significant.

00:18:17.888 --> 00:18:18.328
Sounds cool.

00:18:19.169 --> 00:18:23.190
Maybe, maybe not, so let's put that on the side, okay, but hold on.

00:18:23.190 --> 00:18:26.411
Let's go back now to the first Pasek in Sefer Shmos.

00:18:26.411 --> 00:18:28.791
Okay, because this is the bookend.

00:18:28.791 --> 00:18:39.035
We want to take every Sefer in Chumash and compare the opening bookend the final book and we noticed the word bias glaring out in the final Pasuk and Shemos.

00:18:39.035 --> 00:18:41.635
Well, I want you to go back to the first Pasuk and Pasuk and Shemos.

00:18:41.635 --> 00:18:42.916
What is the first?

00:18:42.936 --> 00:18:43.497
Pasuk and Pasuk.

00:18:43.497 --> 00:18:50.118
And Shemos Ve'eleh, shemel sp'nei Yisrael, aboyim mitraimah esh ubeisu ba'u.

00:18:51.839 --> 00:18:52.201
Man and his house.

00:18:52.201 --> 00:18:59.228
So is that significant that the Sefer opens with bias and closes with bias, or is it maybe just a coincidence?

00:18:59.228 --> 00:19:02.170
Answer that question honestly, or are you unsure?

00:19:03.643 --> 00:19:13.622
I don't believe that there are such coincidences in the Bible, but I would say that there's something cool about that there's something cool about it, but how much we're going to make of it.

00:19:13.663 --> 00:19:14.167
You're a little.

00:19:14.269 --> 00:19:19.463
I know the original bias is big, the whole transformation from Bratish to Shemos.

00:19:19.463 --> 00:19:22.869
That issue based on Bo Rabbi Hirsch has a big piece about.

00:19:22.869 --> 00:19:29.099
Judaism is only as good as their families and issue based on Bo, that's where all the spirituality happens, at the home.

00:19:29.099 --> 00:19:35.287
I can imagine that that may find its completion when it comes to the end of Shemos, maybe something having to do with homes.

00:19:35.287 --> 00:19:37.369
Find its completion when it comes to the end of Shamos, maybe something having to do with Holmes.

00:19:37.369 --> 00:19:42.155
But yes, I would say that it is not a coincidence that bias and bias plays a significant role here.

00:19:46.259 --> 00:19:47.122
And I'm going to prove the point further.

00:19:47.122 --> 00:19:49.247
You see, I tell my students at this stage in the game notice an anomaly, it's a clue.

00:19:49.247 --> 00:19:50.490
One clue, it ends with bias.

00:19:50.490 --> 00:19:51.792
One clue, it begins with bias.

00:19:51.792 --> 00:19:53.443
What do I make of that?

00:19:53.443 --> 00:19:54.828
How significant is that?

00:19:54.848 --> 00:19:55.712
I don't know.

00:19:56.797 --> 00:20:01.548
But let's notice something else this opening Pasek HaSefer Shemos Eilash Mos B'nai Yisrael.

00:20:01.548 --> 00:20:04.301
Does it appear anywhere else that same Pasek?

00:20:04.301 --> 00:20:06.507
Almost exactly, almost cut and paste.

00:20:06.949 --> 00:20:08.772
Eilash Mos B'nai Yisrael.

00:20:10.420 --> 00:20:14.167
Parak Mamvav, pasek Chas describing the settlement of Mitzrayim.

00:20:14.167 --> 00:20:16.913
It's the same story which Parashat Shemos is describing.

00:20:16.913 --> 00:20:18.954
These are the names of those who settled in Mitzrayim.

00:20:18.954 --> 00:20:28.988
Listen to the overlooked Shemos Pasek in Parashat, vayigash Ve'eila, shemos b'nei, yisrael haba Mitzrayimah.

00:20:28.988 --> 00:20:30.101
Do you see?

00:20:30.101 --> 00:20:32.664
Same words, almost to a T.

00:20:32.664 --> 00:20:35.067
Once you realize it, it's a clear cut and paste.

00:20:35.067 --> 00:20:39.394
Yeah, but here it doesn't say Base, issue base.

00:20:41.280 --> 00:20:42.782
What does it say B'Ele Sh'mos?

00:20:42.782 --> 00:20:44.506
B'nei, yisrael Ha'aboyim, yitzhar Me'yakov?

00:20:45.146 --> 00:20:46.508
It speaks about individuals.

00:20:47.169 --> 00:20:47.990
Hold on.

00:20:48.471 --> 00:20:55.520
Here we see two symmetrical Eile, sh'mos B'sukim, both describing the same story the settlement of Mitzrayim.

00:20:55.520 --> 00:20:57.842
These are the names of the settlers in Mitzrayim.

00:20:57.842 --> 00:21:21.655
However, sefer Shmos, in an abrupt shift, describes them not as individuals but as heads of homes, which I suggest indicates that from the very beginning of Sefer Shmos it showcases its protagonist, which is not the individual but the Jewish whole, bearing in mind that it's going to end with bias.

00:21:21.655 --> 00:21:33.246
Now, this is, of course, only a beginning In the book and thus far we've had more of a technical discussion.

00:21:33.246 --> 00:21:58.742
In the book I show hundreds of references to bias throughout Shemos and how the entire story of Yitzhak Mitzrayim, matan, torah and Mishkan contained in this Sefer HaGa'ula is all about couples, spouses, learning the art of intimacy with each other, the difficulties of child-rearing and children as burdens all of the very compelling issues and bias until this very day right right here in schmoes good but?

00:21:59.064 --> 00:22:02.470
but it has to be developed compellingly right.

00:22:02.470 --> 00:22:04.740
We already have a framework in place.

00:22:04.740 --> 00:22:28.569
I'm just giving you a dogma no, right right do you see how, before we say any vart, we need the pieces in place and the but what we've mentioned thus far are just clues and patterns good but like this detective who begins to amass the clues and then trace the patterns, it's brilliant it's what happens what let's go back to, to sherlock holmes and watson.

00:22:29.553 --> 00:22:33.183
He immediately told impatient watson what did he say?

00:22:33.183 --> 00:22:34.788
Patience, my dear watson.

00:22:34.788 --> 00:22:39.221
But the end, once the pattern of clues develops, what does he tell him?

00:22:39.221 --> 00:22:48.484
Elementary, my dear Watson, because once the pattern of clues becomes apparent, now everything comes together.

00:22:48.484 --> 00:22:49.385
Now it's elementary.

00:22:49.385 --> 00:22:59.133
Now, when you do, when you engage in the panoramic approach, as I call it, and it's a panorama, you need this big picture perspective, right?

00:22:59.380 --> 00:23:02.125
You picked up on anomalies, you picked up on clues.

00:23:02.125 --> 00:23:09.270
Strange expression used here, language which has emotional, evocative tones to it, whatever it is.

00:23:09.270 --> 00:23:12.969
And this echoes of another story, a sister passage, as I call it, in Chumash.

00:23:13.028 --> 00:23:13.931
I don't know yeah.

00:23:14.132 --> 00:23:16.102
Right Tracing, sister patterns, patterns.

00:23:16.102 --> 00:23:19.385
When you do this, you never have proofs.

00:23:19.385 --> 00:23:22.229
Proofs is how you reach conclusions.

00:23:22.229 --> 00:23:25.653
In the realm of Pshat, drash is more sensitive.

00:23:25.653 --> 00:23:31.561
Drash is not concrete, but Drash is not willy-nilly at all.

00:23:31.561 --> 00:24:04.198
For Drash to operate authentically, it needs to be based on clues and patterns of clues, and that's why it takes so much patience which are not willy-nilly but command gravitas and respect because they resound and echo from the text itself Beautiful.

00:24:04.681 --> 00:24:14.848
So drash, here it is, and we're definitely calling it drash, not drush, because drash, we're seeking something, we're picking up on something, I'm imagining that has something to do with it, drash.

00:24:14.848 --> 00:24:18.210
And now let's get back to the question that we began with.

00:24:18.210 --> 00:24:20.036
We're looking for meaning.

00:24:20.036 --> 00:24:41.248
Let's say that's how we began, and now the simple, inspirational ideas that aren't bound to the text may not bring it home for everyone, so is this, this is what you're proposing, though that if somebody learns and follows more of the approach of drash, then they will find their meaning.

00:24:41.248 --> 00:24:42.403
Is that what we're getting at?

00:24:42.805 --> 00:24:49.684
Yes, and I'm suggesting, I'm suggesting what you invest will determine what you reap.

00:24:50.270 --> 00:24:57.458
Drash is all about investing, digging deeper when you dig deeper and what sperm do I use's the farm do I use?

00:24:57.458 --> 00:24:59.263
What's farm do I use if I want to do drash?

00:24:59.565 --> 00:25:00.847
so you know, this is a very funny thing.

00:25:00.847 --> 00:25:07.800
I oftentimes get the question from my talmidim, but most often from my seminary talmidos, okay, and they ask me the following question.

00:25:07.820 --> 00:25:09.365
You're saying I asked a seminary question.

00:25:09.425 --> 00:25:14.326
That's right well, no, no, insults some no, no, no some of the most halogen asham who.

00:25:15.387 --> 00:25:34.461
I'm with are my seminary students, but based on the way we are Mechanic girls with good reason good reason they generally tell me that we were raised to believe that Torah is a question of which commentary did you see it?

00:25:34.461 --> 00:25:44.449
In the notion that I have tools to develop something for myself not something for myself which departs from chazal and the mepharshim?

00:25:44.449 --> 00:25:51.644
Oh no, chazal and the mepharshim are themselves laden with clues to add to our study.

00:25:51.644 --> 00:25:57.332
Right, but we become stakeholders in the ongoing Torah's chayim.

00:25:57.554 --> 00:26:05.183
when we have the courage to do this, we can be creative and we can develop and we can play us or become really magidei shiurim right?

00:26:05.183 --> 00:26:06.867
Is that what you're getting at?

00:26:07.189 --> 00:26:09.242
Yes, but let's not even talk about giving shiurim.

00:26:09.242 --> 00:26:10.126
This is l'shma.

00:26:10.126 --> 00:26:12.135
This is my own relationship to Torah.

00:26:12.135 --> 00:26:13.434
This is my own relationship to Hashem.

00:26:13.434 --> 00:26:15.258
Even if my idea will not resonate with anyone else, it resonates with me.

00:26:15.258 --> 00:26:15.643
This is my relationship to Torah.

00:26:15.643 --> 00:26:16.464
This is my own relationship to Hashem.

00:26:16.464 --> 00:26:17.385
Even if my idea will not resonate with anyone else, it resonates with me.

00:26:17.385 --> 00:26:18.905
This is my relationship to Hashem.

00:26:18.905 --> 00:26:24.729
Now, creativity is a very scary thing.

00:26:24.729 --> 00:26:26.506
It takes a lot of courage.

00:26:26.506 --> 00:26:33.128
But, when one understands that there's a methodology, there's an approach.

00:26:33.589 --> 00:26:35.231
I'm suggesting the tracing of clues.

00:26:37.960 --> 00:26:40.498
We're not in outer space anymore.

00:26:40.498 --> 00:26:45.432
If we are, we're at least tethered back to the space shuttle.

00:26:45.432 --> 00:26:50.307
I would like to express the following as well.

00:26:50.307 --> 00:27:01.266
And that is when one learns this way, with creativity and engagement Torah is fun, torah is enthralled.

00:27:01.266 --> 00:27:12.231
As David HaMelech says in Tehillim, torah is my plaything.

00:27:12.231 --> 00:27:16.787
Think of the way a child plays, think of children playing in the sand.

00:27:16.787 --> 00:27:22.146
They finger the sand, they knead the sand, they turn it over this way, that way.

00:27:22.146 --> 00:27:31.567
You see, when we learn this way, we take a POSSEC, we compare it to another POSSEC, we float around with ideas, we question the ideas, we seek to develop the ideas.

00:27:31.567 --> 00:27:36.231
We are as though kneading dough or kneading clay.

00:27:36.231 --> 00:27:39.369
It's fun, it's engaging, it keeps us young.

00:27:39.369 --> 00:27:40.372
So where does this all?

00:27:40.392 --> 00:27:40.759
fall in?

00:27:40.759 --> 00:27:42.205
Where does this all fall into?

00:27:42.205 --> 00:27:45.189
I think the approach is inspiring.

00:27:45.189 --> 00:27:50.532
I want to start taking up Drush and expounding my verses and following the structure.

00:27:50.532 --> 00:27:55.271
Where does it come back into the sweeping thematic approach to Yitzchak Mitzrayim?

00:27:55.271 --> 00:27:56.664
The book is very much focused on Zechel Yitzchak Mitzrayim.

00:27:56.664 --> 00:27:58.162
The book is very much focused on Zechel Yitzchak Mitzrayim.

00:27:58.162 --> 00:27:59.746
Where does that come into Drush?

00:28:00.307 --> 00:28:07.810
So the truth is, this is my approach, this is my contribution to Klal Yisrael in all areas of.

00:28:07.810 --> 00:28:08.251
Torah.

00:28:08.251 --> 00:28:18.839
This is what I lecture in beyond my Kailalim, where I give Shiurim and Metapal with the Olam in a standard havais or of a standard yeshiva style.

00:28:18.839 --> 00:28:23.069
Learning in terms of my main contribution to the broader world and claudius role.

00:28:23.069 --> 00:28:25.502
It is this approach to drash.

00:28:25.502 --> 00:28:34.902
I could have written this book on any area in total and in my head there are more to come.

00:28:34.942 --> 00:28:39.928
as a sh, I could have written a B'tochen book, developing B'tochen from the perspective of Drash.

00:28:39.928 --> 00:28:42.060
I could have written a Shavuos book.

00:28:42.762 --> 00:28:55.971
I chose Yitzhias Mitzrayim as my first model in print as the specimen of this approach in life, in flesh, simply because Yitzhias Mitzrayim is the beginning.

00:28:55.971 --> 00:28:58.394
It's the beginning of kol Yisrael.

00:28:58.394 --> 00:29:08.933
It defines who we are and I believe people have number one, the deepest angst to find that meaning.

00:29:08.933 --> 00:29:09.934
I was discussing before.

00:29:09.934 --> 00:29:10.682
I discussed before.

00:29:10.682 --> 00:29:11.527
We all want meaning.

00:29:11.527 --> 00:29:17.083
We all think we're so well-informed in Yiddishkeit right, I knew it since I was this tall right.

00:29:17.083 --> 00:29:21.528
But as we grow older, the known becomes stale.

00:29:21.528 --> 00:29:37.243
The known always becomes stale and boring as whiskers on it, growing on it already as far as sprouts, sprouts, whiskers.

00:29:37.263 --> 00:29:38.286
As far as I'm concerned, yitzhia smitzrayim.

00:29:38.286 --> 00:29:42.601
I'm supposed to sit down to a seder and talk about this story with engagement.

00:29:42.601 --> 00:29:43.944
What does it mean to be free?

00:29:43.944 --> 00:29:45.288
What does it mean?

00:29:45.288 --> 00:29:47.532
Mitchil ovdeh avodazar ha'ayu avoseinu?

00:29:47.532 --> 00:29:48.480
Yeah, yeah, yeah.

00:29:48.480 --> 00:29:49.962
I've known this since I'm a little kid.

00:29:49.962 --> 00:30:03.912
The story which is most familiar runs the greatest risk of I will coin the adage here familiarity breeds, if not contempt, familiarity breeds dispassion.

00:30:03.912 --> 00:30:12.785
I want to take the story that everyone believes they know so well and, as I suggest in the beginning of the book, a new Yitzchia Mitzrayim is going to emerge here.

00:30:12.785 --> 00:30:15.675
Everything you fought is going gonna fall by the wayside.

00:30:15.675 --> 00:30:17.461
Should I use one very simple example.

00:30:17.461 --> 00:30:22.470
Yes, what is the basis of paro's slavery?

00:30:22.470 --> 00:30:25.101
Why did paro enslave the jewish people?

00:30:25.761 --> 00:30:29.410
he wants money slavery occurred throughout human history.

00:30:29.410 --> 00:30:33.009
You mentioned you're a southerner right so before the civil war was thought.

00:30:33.049 --> 00:30:37.821
Or, as you southerners, cheap labor war of northern aggression, cheap labor right Down south.

00:30:37.821 --> 00:30:42.452
Eli Whitney's cotton gin created a whole industry and they wanted to develop textiles, cheap labor.

00:30:42.452 --> 00:30:53.151
So we all subliminally assume, of course, paro-slavery was the same thing and therefore our mind is already primed to study the story like any other slavery story.

00:30:53.151 --> 00:31:00.150
And I suggest, before you hit, go when you read the Chumash carefully and develop it according to the panoramic approach.

00:31:00.150 --> 00:31:03.863
An entirely different slave story emerges.

00:31:04.203 --> 00:31:06.711
Paru was not seeking economic benefit at all.

00:31:06.711 --> 00:31:09.883

The Breathtaking Panorama: A Sweeping Thematic Approach to Yetzias Mitzrayim with Rabbi Yonah Sklare

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