SHABBOS HAGADOL DRASHA 5786 {Part 1}

Rule number one of speaking, never start off a drasha or a speech. You'll say you're invited to speak at a shabbos brachos. I'm not really prepared. No. No. Don't say that, pal. If you're not prepared, sit down immediately. Don't waste our time. Rule number two. Never say, "Really, I was planning on speaking about a different topic." No. No. Right now, we're not even sure if we want to hear the topic that you are going to speak about. You think we want to hear about the topic that didn't even meet your standard? Don't tell us what you were planning on speaking about. But friends, as you know, all rules are meant to be broken. And I must admit that today, for shabbos hagadol, tough shin pay vov, I'm going to break my own rule. For almost a year, I had a topic prepared. It was so good. I'm telling you, it was a masterpiece. About education, about chinuch. It was new information, information you never heard. But my conscience doesn't allow me to turn away and to ignore the miraculous times, the historic events that are unfolding before our eyes. And I feel deeply, morally compelled and obligated to try to put into focus what is our responsibility? What is our avoida at this moment in history? What is the chiyuv as hashem of the Jewish people at this hour? And we could have spoken about it at a different time or a different week, the shabbos before, next shabbos. But no, not at any time. This shabbos, right now. Shabbos hagadol. There's no more appropriate time. Shabbos hagadol has historic importance for the Jewish people. The gemara says in shabbos kuf ches samech and beis, el maleh shamru Yisrael shnei shabbasos yis miyad nigalin. That if the Jewish people would merely observe two shabbosois, they would immediately be redeemed. Like it says right after, u- kayam Hashem lasarisim asher yishmeru es shabbosoisai, vaha vi'oisim al har kodshi. That it's going to take two shabbosois to bring the geulah. Why two shabbosois? What are these two shabbosois? The kadmonim say, Reb Mordechai Bennet, that these two shabbosois, shabbos hagadol and shabbos shuvah, it's the observance of these two shabbosois that are the key to the redemption. These are the two shabbosois a year that klal Yisrael gathers to learn, to be inspired. It's a time that our hearts and our minds are open wide and are receptive. It's the designated time that we could be zocheh to the geulah. Some going with a topic that has overtaken my mind and my heart over the last couple of weeks and months. And in the 11th hour, min hashamayim, this year's drasha has taken a new direction. This year, friends, we're going to begin at the end. The last day of Pesach. The last day of Pesach, of course, has its own name, has a special designated name. Achroin shel Pesach. Achroin shel Pesach, it's certainly worthy of our attention that the last day of Pesach has a special name, the likes of which we don't find by any other Yom Tov. We don't call the last day of Sukkos Achroin shel Sukkos. Maybe because it already has a name, Shmini Atzeres, but we don't call the last day of Shavuos Achroin shel Shavuos. Why the shem meyuchad? Why the special name, Achroin shel Pesach? This is a question raised by none other than the Satmar Rebbe. Actually, it's not published in the Divrei Yoel. It's found in a small compendium called Chidushei Torah, chelek aleph, page tzadik daled. And the Satmar Rebbe offered the following approach. Says the Satmar Rebbe, there are two ways with which Hashem deals with the Jewish people. In general, Hakadosh Baruch Hu responds to our actions. But we have to take some initiative. We need to prepare ourselves spiritually. We have to take some small steps to come close to Hashem. We have to at least unlock the door and open the door. And then the Ribono shel Olam opens the rest of the door and showers us with spiritual bounty and shefa. This is called This process is called isarusa dil'sata, an awakening from below. We take the first step and the Ribono shel Olam carries us the rest of the way. This is the normal procedure. The Jewish people declared na'aseh v'nishma. Hashem says, "Okay." We put our best foot forward and Hashem responded by giving us the Torah. Pesach was different. Pesach, in Mitzrayim, we had fallen to the 49th level of tumah. We had no mitzvos. We were ayorim ba'aretz. We were bare of mitzvos. Had we remained there a moment longer, we would have fallen to the point of no return. And due to no merit or effort on our part, Hakadosh Baruch Hu came and he showered us with zechusim and ma'asim tovim. He gave us mitzvos. He elevated us. He promoted us. This is called isarusa dil'eila. It's an awakening from above. This is not typical. Usually, Hashem requires us to open the door. Not so on Pesach. On Pesach, Hashem obviated the need for us to open the door. He unlocked the door. He opened it for us. Usually, Hashem says, "Pischu li pesach k'pischo shel olam." Va'ani eftach lachem pesach k'pischo shel olam. Usually, Ribono shel Olam says, "You open a little bit, I'll open the rest." But the night of the 15th of Nissan, Hashem opened up completely for us. Says Reb Baruch of Mezhibizh. This is the secret of why it's called Pesach. Pesach, Hashem jumped over the door. Hashem obviated the need for us to open the door. He jumped over. He said, "You don't even have to open the door." Isarusa dil'eila. Says Reb Meir Shapiro, that's why we daven for tal on Pesach. You see, there are two types of precipitation. You have the rain and [snorts] you have the dew. What's the rain? Where does rain come from? You have moisture on the earth, in the rivers, in the lakes, in the seas, in the oceans, in the in the air. And the water vapor, it rises from down here to above. It condenses. And then it falls down in the form of rain. It's isarusa dil'sata. It starts off down here. It goes up and then it descends. Rain we ask for in Tishrei. Tishrei is the month of isarusa dil'sata, a month of teshuvah, a month of awakening on our part. When we take the first step, that's analogous to the rain. The rain starts mil'mata, from down below, and then it ascends and then comes down. But in the month of Nissan, Hakadosh Baruch Hu is mashpia upon us from above even without our initiative. The parallel tefillah of the month of Nissan is tefillas tal. The dew doesn't originate from below. The dew is the moisture of the atmosphere that comes from above. Tal is the tefillah that reflects our relationship with Hakadosh Baruch Hu on Pesach, a relationship of isarusa dil'eila. Now, says the Satmar Rebbe, the whole idea of a spiritual bounty and shefa that Hashem bestows upon us on Pesach, it's a windfall. It's a jackpot. It's an incomparable treasure. But it has [snorts] a downside. The downside is we didn't earn it. And we don't deserve it. And it's something something you don't own and something you don't deserve, it's called nachama d'kisufa, embarrassed bread. Ask >> [clears throat] >> David Hoffman will tell you about it. Look, the whole purpose of life is to get the afterlife, oilam haba. So why didn't Hashem just put us in oilam haba? Why go through all the challenges and difficulties of this world? So the kabbalah teaches us, cuz if then if Hashem would put us straight in oilam haba, we wouldn't enjoy it, we wouldn't appreciate it, we would be embarrassed. So too, says the Satmar Rebbe, while Pesach is a spiritual windfall for the Jewish people, there's an element of it that is embarrassing. The fact that it's such a freebie and such a crutch, it's somewhat embarrassing. So we say as a tefillah, "Achroin shel Pesach, may this be the last Pesach. May this be the last time that we need to come on to this type of procedure. May be this be the last time that we're on such a low level that we need Hashem to shower us from above without any initiative on our part. That we need isarusa dil'eila. That we need Hashem to take the initiative. We look forward to a time that we could take the initiative. And that we could deserve the spiritual levels that we rise to. And therefore, we say, "Achroin shel Pesach, may this be the last time we need such a crutch like Pesach." Well, friends, l'kavod Pesach tough shin pay vov, l'kavod Shabbos HaGadol tough shin pay vuv. We're going to offer an alternative approach, a new approach. Why it's called acharon shel Pesach? >> [snorts] >> Let's begin with another question. The Gemara in Rosh Hashanah daf yud alef brings the opinion of Rabbi Yehoshua b'Nisan nigalu b'Nisan asid l'higoel. Rabbi Eliezer says b'Nisan nigalu u'v'Tishrei asid l'higoel. No, Rabbi Yehoshua says b'Nisan nigalu u'v'Nisan asid l'higoel. The Ran paskens like Rabbi Yehoshua. The Orech HaShulchan paskens like Rabbi Yehoshua. In the Haggadah of the Kli Chemdah, Rav Meir Don Platsky brings the question of the Shagas Aryeh in his sefer Gvuras Aryeh. He asks the Gemara in Taanis says on daf yud zayin, the Gemara talks about the halacha that shisuyei yayin, a kohen that drank wine is not able to do the avodah says the Gemara. Rabbi said that really fundamentally kohanim should never be allowed to drink wine. Why? Because m'heira yibaneh Beis HaMikdash, the Beis HaMikdash could be built at any time. And if the Beis HaMikdash is built, then we're going to need kohanim to do the avodah. And if they're shisuyei yayin, they won't be able to do the avodah. So really fundamentally, kohanim should always be forbidden to drink wine. M'heira yibaneh Beis HaMikdash. But what could we do says Rabbi takanaso k'ilkultoi. It would be extreme to forbid kohanim from drinking wine at any time. So we have no choice. We have to allow the kohanim to drink wine. Like the Shagas Aryeh, why would kohanim always be forbidden to drink wine because m'heira yibaneh Beis HaMikdash? What do you mean the Beis HaMikdash could be built at any time? No, it can't. The Beis HaMikdash could only be built in the month of Tish- in the month of Nisan. B'Nisan nigalu u'v'Nisan asid l'higoel. So just forbid the kohanim from drinking wine in Nisan. By the way, Rav Schwab in his Mayan Beis [clears throat] HaShoeiva in parshas Bo brings almost an identical question that he asked the Chofetz Chaim. Just this week my friend Rav Reuven Levinson asked me this question. He says isn't it one of the yud gimmel ikrim? Ani ma'amin b'emunah shleimah b'vias haMashiach v'af im kozeh achekeh lo b'chol yom sheyavo. Aren't we awaiting the coming Mashiach any day that he might come any any day? Mashiach could come any day. No, he can't come any day. B'Nisan nigalu u'v'Nisan asid l'higoel. So Rav Schwab asked the Chofetz Chaim, why would we say b'Nisan asid l'higoel if achekeh lo b'chol yom sheyavo? Interestingly, Rav Schwab said that the Chofetz Chaim answered him indeed it is possible for Mashiach to come at any time and any day. However, when the month of Nisan comes, if you're a betting man, it's much more likely to come in Nisan. When the month of Nisan comes, it's 50/50. Now by the way, the answer that Rav Schwab that the Chofetz Chaim gave Rav Schwab would answer the Shagas Aryeh's question. We have to fundamentally the kohanim really should be forbidden to drink wine the whole year because m'heira yibaneh Beis HaMikdash. The Beis HaMikdash could be built at any time. However, it's just more likely for it to be in Nisan. B'Nisan nigalu u'v'Nisan asid l'higoel. Now, interestingly, the Shagas Aryeh brings a very interest- a very important answer to this question in the sefer Turei Even on meseches Rosh Hashanah. And we're going to come to the Shagas Aryeh's answer the end of this year. In tough reish ayin beis, the tzaddik of Gur Rebbe Yisrael Gutmacher, he's a talmid of Rabbi Akiva Eiger. You know, the idea that the time of a bris milah when the baby is crying, it's an eis ratzon. That comes from Rebbe Yisrael Gutmacher. He gave a drasha on tough reish ayin beis about the power of Pesach, the power of the leil seder. And he said it's such an important drasha it needs to be nispasim in klal Yisrael. And he asked the following very important question. He asked, Haman cast lots on yud gimmel to destroy klal Yisrael. The lots fell out 11 months later on yud gimmel Adar. So that just realize that means the Jewish people had 11 months to try to circumvent and abolish the decree of Haman. By the way, the acharonim just as an aside, the acharonim deal with the question. They say that every single day of Nisan has a specific reason not to say tachnun. The first 12 days the nesiim brought their korbanos. Yud daled is erev Pesach. Tes vuv is Pesach. And then the seven days. And then the last seven days are reserved for the chanukah of the third Beis HaMikdash. There's only one exception. There's only one day of Nisan that there's no specific reason not to say tachnun on yud gimmel. And I would humbly assert that yud gimmel also has a reason not to say tachnun. Haman thought on yud gimmel Nisan, he was scheduling the annihilation of the Jewish people. Little did Haman know that he was actually scheduling the happiest day of the year. He's scheduling Purim. Be it as it may, how did b'nei Yisrael respond to the decree? They established three days of fasting which included the first day of Pesach. Va'ya'avor Mordechai. That Mordechai was over. He violated. He violated Pesach. He fasted on yom tov. As Rebbe Yisrael Gutmacher, fasted on Pesach? Bad idea. The the one day a year that it's the worst possible time to fast. The one day a year that we have more mitzvos of eating than any other day. You have a mitzvah d'oraisa of matzah and afikoman and then korech and then you have maror and daled kosos. Why would they fast on Pesach? It's literally the worst day of the year to fast. And what's the rush? They have 11 months until Adar. They could fast in the days of sfira. They could fast in the three weeks. By the way, you know, we say in the Haggadah maiseh d'Rav Eliezer v'Rav Akiva sh'hayu mesubin b'Bnei Brak. We emphasize they were in Bnei Brak. Why is it so important that they were mesubin b'Bnei Brak? Let's say they were in Beer Sheva. What's the relevance that they were in Bnei Brak? Says the Chasam Sofer in his drashos in chelek gimmel Shabbos HaGadol Pesach ayin beis. By the way, it's actually brought in a footnote in chelek alef, but it's more extensive in chelek gimmel. Says since that because of Haman, they didn't eat matzah that year. And if they were mevatal from matzah, they were mevatal from the mitzvah of sippur yetzias Mitzrayim because the mitzvah of sippur is b'shaa sheyeish matzah u'maror munachim l'fanecha. So dafka in the makom of the b'nei banav shel Haman, the b'nei banav shel Haman learn dim Torah b'Bnei Brak to rectify the sin of their father who caused the bittul of sippur yetzias Mitzrayim. They rectified it by being mesaper kol oiseiha lailah. By the way, the Chasam Sofer continues. Chasam Sofer says, Haman planned to come to Achashveirosh u'va'boker emor l'melech. Why in the morning? Says the Alkut Shimoni, it was the time of krias Shema. Haman wanted to hang Mordechai at the time of krias Shema. So therefore the talmidim who are m'bnei banav shel Haman sh'leimdim Torah b'Bnei Brak to rectify the sin of their ancestor Haman, they're always makpid on krias Shema. And therefore they came Rabbi Seinu higia z'man krias Shema shel shacharis. Now, back to the regular scheduled drasha. Like Rebbe Yisrael Gutmacher, what was the rush? Why did they need to fast immediately after Haman made the lottery? And they lost out on Pesach and matzah and maror and daled kosos. Wait a little bit. What was the rush? Why fast on the one day a year that you need to eat? Let's discuss another aspect of the Haggadah. The manner in which the Haggadah is recited. You know, in the Haggadah shel Pesach of the Chasam Sofer, on magid ois tes ayin is brought. He says on the bishnei leilei haSeder, on the two nights of the seder, haya korei haHaggadah b'kol chozeiv lahav oish. Achashveirosh. The Chasam Sofer read the Haggadah in a blazingly loud voice ach haya koloi nishma l'meirachok. Until his voice was heard at a distance b'krias chutzais. Even though it was the custom of the Chasam Sofer whatever he davened, he did b'chashai. Especially in his old age. But with his lahavus p'nimi, when it came to the Haggadah, he said it b'kol chozeiv lahav oish. Achashveirosh. In a blazingly loud voice. So in the Belzer Haggadah, Imrei Kodesh on Halachma Anya, he brings from the Sar Shalom of Belz that there's actually a halachic consideration to say the Haggadah b'koyl. The Gemara in Pesachim darshans the pasuk lechem oni, lechem she'oinim al ov dvarim harbeh, bread that you speak a lot about. The Gemara doesn't say bread that you talk about. The Gemara says lechem she'o oi she'oinim, not she'oimrim, she'oinim. Like aniya means haramas kol, like in the pasuk anisa ve'amarta. So that means, says the Belzer Rebbe, there's a biblical consideration to say the Haggadah out loud. Comes the Kaf HaChaim, and the Kaf HaChaim teaches that there's another reason to say the Haggadah b'koyran. Says the Kaf HaChaim in Siman Taf Ayin Gimmel, Seif Katan Chof Zayin, that by saying the Haggadah out loud, we commemorate Geulas Mitzrayim. What brought about Geulas Mitzrayim? Vayishma Hashem es koleinu. Hashem heard our voices. We cried out. And as a zecher to Vayishma Hashem es koleinu, says the Kaf HaChaim, we say the Haggadah out loud. Says the Chofetz Chaim, Chofetz Chaim writes in the Sichos Chofetz Chaim, Chelek Beis, page Samech Alef, it doesn't say Vayishma Hashem es tefiloseinu. No, tefila is not good enough. Says Vayishma Hashem es koleinu. He heard our cry, our tza'aka, our outcry. So the manner with which we recite the Haggadah, according to the Kaf HaChaim, should commemorate the manner with which we cried out to Hashem to save us from Mitzrayim. So let's analyze this. Let's break this down. Why should the recitation of the Haggadah specifically be a commemoration of our crying out to Hashem? And herein, we come to a very important and untapped and little-known aspect of Leil Seder. The night of the Seder is a night of unparalleled koach ha'tefila. It's unparalleled opportunity to gain rachamei shamayim and for our tefilos to be accepted. You know, there's a tradition among the Chassidim that when you say the words Vanitzach El Hashem Elokei Avoseinu, it's a time mesugal for kabalas ha'tefila. In Haggadah Taggedly Yakov, page Ayin Zayin to Ayin Ches, he brings from Sefer She'eilos u'Teshuvos that the Sar Shalom Mi Maglanitza, the Rav HaKodesh Mi Maglanitza, would relate the following story every year when he would arrive at the Piska, Vanitzach El Hashem Elokei Avoseinu. There was once a tamei mes take a yid. This tamei mes take a yid had the rights to run a certain tavern in town, but he had to pay a hefty rent, of course, to the the poritz, of course, the landowner. And he had to pay this rent at regular intervals, and once the rent was due in middle of Pesach, and he had no money to pay, and for good reason, the man was afraid for his life. His wife told him that in the nearby city of Mezhibizh, there's a great Rebbe, a great Rav, the Apter Rav, the Ohev Yisrael, he could help you. The end of his life, the Ohev Yisrael was the Rav in Mezhibizh. I had this zchus to be in his shul. So this yid sets out to Mezhibizh. He couldn't even afford a wagon ride. So he trudges along to Mezhibizh. By the time he gets there, his shoes are full of mud and dirt, and he knocks on the door of the Ohev Yisrael. It's Erev Shabbos HaGadol. >> [clears throat] >> And the Ohev Yisrael's floors were already sparkling clean for Pesach, and the shammash says, "Get out of here. You can't come in like that." The yid has no choice. He has to spend Shabbos in Mezhibizh. So [clears throat] he parks himself in the shul. He sleeps in the shul. And it's Shabbos HaGadol. And the Rav gets up to speak, and the Apter Rav is expounding on the Haggadah, and he gets up to the pasuk to the [clears throat] Piska, Vanitzach. And the Apter Rav begins to stir the people. He says, "Don't think this was a one-time occurrence in Mitzrayim. No, it's the same thing today. When the night of the Seder comes, every Jew, if they're in distress, [clears throat] they need a yeshua, they need rachamim, they cry out to Hashem. Whether someone's waiting for children, shidduchim, parnassa, gezunt, someone's in a bad matzav, and then prophetically the Ohev Yisrael says, "And if somebody needs rent, when you say Vanitzach, you could cry out to Hashem for whatever you need, it all depends on your tza'aka." The yid heard all he needed to hear. He runs home as soon as Shabbos is over. His wife says, "What did the Rebbe say?" He said, "Don't ask any questions. I know exactly what to do. We're going to have the answer during the Seder." They say the Haggadah. They get up to the pasuk Vanitzach, and he tells his wife, "Kan tzarech litzok." The Rebbe said, "If we scream here, we're going to have rent." So they start to scream, him and her. The only thing is, they forgot to ask the Rebbe when they should stop screaming. So they're yelling, and they're screaming, AND THEY'RE CRYING to the Ribbono shel Olam. Unceasingly, unceasingly. Incessantly. And they continue to cry. And all of a sudden, someone knocks on the window. It's the guy from down the block. They let him into the house. The guy says, "You're up at an hour like this? You won't believe what happened. I got I I became intoxicated. I I was in a stupor, and I hit my wife. I killed her. And if the poritz finds out, he's he's going to kill me." So I came in with two pots full of golden coins. I don't know what to do with them. So listen, if I come back, you could keep one, give me one. If I don't come back, they're both yours. In the meantime, you're going to watch them for me." Chol HaMoed Pesach, the man brings one of the pots to the poritz. He pays him in full. The poritz says, "Since you're so trustworthy, I'm going to give you the tavern." And with this story, Rav the Rav HaKodesh Mi Maglanitza would begin to say Vanitzach with great emotion. This is one juncture in the Haggadah that one could be mispallel during the Haggadah. Here's another juncture. In many Haggadahs, before Ma Nishtana, you have the following three words: V'chan haben sho'el. And here, the son asks. Based on the Gemara in Pesachim, Daf Kuf Tes Zayin, mazgu kos sheini, v'chan haben sho'el. It's 1844. Rav Aharon of Karlin, who by the way wrote the Tefila Koach HaTzibur, he said in the night of the Seder, from his father, Rav Asher of Stolin, Kan haben sho'el, we are bonim la'Makom. This is a juncture that a yid could ask the Ribbono shel Olam. Kan haben sho'el, he could ask as a ben la'Makom. He could ask for any of his tzrachim. Again, we see the night of the Seder is a wondrous time for kabalas ha'tefila. And amazingly, the Klausenberger Rebbe writes in the Tshuvas Divrei Yatziv, Siman Pey Gimmel, that Pesach is the foundation of all tefila. When the Gemara says in Berachos, Chaval Alef Beis, tefilos avos tiknum, that Avraham was mesaken Shacharis, and Yitzchak was mesaken Mincha, and Yaakov was mesaken Maariv, the Klausenberger Rebbe proves they were mesaken these tefilos on the first day of Pesach. Therefore, comes Rav Yudel Goodmacher, and he says, "If someone has bad mazel with health, with children, in business, yeish lo hispallel al zeh b'leil Pesach. You know why?" says Rav Yudel Goodmacher. He says, "If you have an iron wall, and you can't make an opening to get in and out, you need a lot of planning to even make one small hole. But once you make the first hole, second hole is much easier. And every subsequent hole is easier than the one before. So to the Jewish people, we're surrounded by bad mazel and teva. And then Avraham Avinu came along, and he conquered the four kings on the night of Pesach, and he made a hole in the day. And then Avraham and Sara were told the good news that Yitzchak will be born, and they made the hole bigger. And then Yitzchak was born on Pesach, he made the hole bigger. And then all the miracles in Mitzrayim made the whole even bigger and all the many miracles we recite the first night of the Seder in Roy of Nissam and then on the second night we say the period says over your good marker we understand why Mordecai and Esther were in such a rush they didn't have 11 months they didn't have 6 months they didn't have a week there WAS ONLY ONE PESACH THEY COULDN'T PASS up the opportunity of a lifetime to utilize Pesach to for the survival of the Jewish people because on that day when the hole was made there's no day to Davin for one's truck him than the first day of Pesach so friends well certainly we have learned an amazing idea that Pesach is an awesome time to be and teaches one can even be below and have in mind personal matters there is no question that one's personal needs are not the focus of the Seder in fact there's no official designated occasion at the Seder to Davin for your children or or money just one could have in mind one's needs so what is the of the Seder there is one overarching that feel that we could say is the main theme and the entire objective of the Haggadah for many years we say over the following the Haggadah begins haha the above the Israel the Haggadah ends the Jerusalem the brisk of pointed out that usually if you want to get an idea what a book is all about so back in the day you'd go into Barnes & Noble and you read the beginning of the book and you read the end of the book that would give you a pretty good idea what a book is all about so the says in that says the the Torah begins the clothes Adam and and Haggadah ends that buried my Torah begins with the Torah ends with so it shows the Torah is the of them well friends why would the Haggadah begin in a very unusual way and end in an unusual way the Haggadah begins the above the Israel the Haggadah ends the above the Jerusalem this is not the subject matter of the Haggadah this doesn't reflect on the essence of the Haggadah the Haggadah is a recitation of a narrative that took place 3300 years ago that took us out of how does the above the Jerusalem which of course is a beautiful in our national aspiration how does it capture the essence and the theme of the Haggadah and the answer friends is simple and clear we say in the Haggadah a comma to cool or the more so a doubled and multi-layered benefit what exactly are we saying how are the benefits of a doubled and multi-layered benefit what does that mean they were a how are they multi-layered and the explains that the miracles of were not one-time occurrences all of those didn't do them just for that occurrence but they were pre-enactments precursors must say similar abundance for the miracles of the future no less than six places discusses how the future redemption will parallel precisely the redemption from the says he made says the and the says in the call on masculine I see that the in the China in that case the recitation of the Haggadah is not a recitation if your kids ask why we are reciting something that took place 3300 years ago we're not reciting something that took place 3300 years ago the Haggadah is the creation of the destiny of the Jewish people it's an exercise of being for the Yeshua we're saying on this night you redeemed us from trying you created the dress rehearsal now please bring the real redemption thus the Haggadah is captured precisely in the bookends namely the whole essence of the Haggadah could be summed up the above the Jerusalem and even though the Seder is an opportunity to be for all of one's needs first and foremost most fundamentally the main that feel that we need to focus on in the recitation of the Haggadah is the above the Jerusalem but the point we're trying to make is feel is nice but it ain't good enough it's not good enough to Davin we don't say the Haggadah the Haggadah is the save us it's it has to be the and the of them the of them in of them select base page asks you know we've been Davining for the for the for 2000 years why haven't we been answered what's taking so long says the of them it's because WE'RE DAVINING AND DAVINING'S NOT GOOD ENOUGH it's not good enough to Davin it's not good enough to say words even if you mean them of them brings that some are answered immediately and some take a very very long time and obviously our are not doing the job they didn't do the job in in we were stuck there until we were the wasn't good enough but says the just like in if we would scream the would come very quickly this highlights the ruling of the that we say the Haggadah of them as a to to the the main objective of the Haggadah is to cry out not for our personal needs but to cry out of them the above Jerusalem that's the main purpose of Haggadah show Pesach