SHABBOS HAGADOL DRASHA 5786 {Part 2}

This Torah class is brought to you by [music] torahanytime.com. So where are we holding in world history? How close are we to the finish line? How do we interpret events that are unfolding before our eyes? It is is it part of the process of Geulah? Or is it completely unrelated? How will the Geulah unfold? Will be in the guise of a series and sequence of natural events? Will the Jewish people slowly return to Israel like they have been for the last 100 years, 70 years, every 10 years or so? Another country of immense population of Jewish population empties out and comes to Israel. First Morocco, Yemen, Tunisia, Iran, Iraq, over a million Jews from Russia, France, or does it have no significance in the Torah viewpoint? And one day we'll just hear the sound of the shofar and we'll stop in middle of what we're doing and the eagles will carry us off to Israel. Will it be a natural process or will it be a supernatural process? In a recent we spoke about a going but see how it goes sir who wanted to reinstate the bringing of of carbon ice. He had a systematic plan to purchase land in Israel to cultivate it to settle it and reestablish the offering of carbon ice and this whole program is predicated on the notion that the final redemption will not be a supernatural process where a shofar blows and eagles come. Rather Hashem will stir the governments of the world to let us return to Israel and rebuild the base of God and bring carbon ice and says of see how it goes sir this is not my idea. The openly writes into in paragraph I'll give the and the Adam says I duck. I shall be happy to show there's no question till the almighty alone is there salvation but for who you say I'll you be Adam Hashem will orchestrate it through the affairs of man come I shall see as it goes but I you just like Hashem orchestrated the salvation of the Babylonian exile to come to an end through rage. The awesome so to in the future you shall be Israel I shall be going Hashem will orchestrate the redemption of the Jewish people through the Gentile kings shall you as you come he will arouse their spirit with shall come to send us back like the passage says and this is when we trust in God. By the way I will kind of Israel goes so far as to bring and matters be always that the third base of God will be built I will be dying. Says of see how it goes sir and by the way there's revisionist history here because there are those who try to omit his name and they don't even realize his name is he's one of the on the page and see how it goes that see how it goes sir. He says the year on the passage and shall see how it goes interpreting the passage and see how it goes me see how it goes come I shall come. You have come you come and go ice. Says of see how it goes the light of the Jewish people will not be a sudden light it will be come I come I a little by little like it says I go see how it goes the light of the Jewish people will come slowly slowly slowly and in the ideology of see how it goes all the events that we see unfolding before our eyes are certainly part of the process of Geulah. Now many disagreed with the ideology of see how it goes sir. Say for I am bringing down that the when he saw the safer he personally asked of see how it goes to burn the safer. He said it's going to cause divisiveness. How do you have the audacity to suggest that the final redemption will come about but there are by the way is also fundamentally opposed to the viewpoint of see how it goes sir. I saw just Thursday in the letter where the right openly they're empty words then it says the safer is predicated on the idea that the Jewish people's return to Israel is the beginning of the says and it's if heaven forbid to mention that the Jewish people's return to Israel is with any type of aspiration of redemption. Listen to what he writes. His year the police you shall be a tiger. The issue of Israel as you go here. If they hear that we're going back with aspirations of redemption listen to what he writes the maker of issue of the gazelles come on. Understand what the says? They will decree upon us gazelles come on. And in this point the words were no less than prophetic. Says the I don't know what I'm talking about but I don't talk about this. I don't know what I'm talking about but I believe what I am going to say I don't know what I'm talking about but I believe what I am going to say it will depend on our actions. Meaning see how it goes sir. I don't know what I'm talking about but I believe what I am going to say it will depend on our actions. I don't know what I'm talking about but I believe what I am going to say he writes we're obligated to follow the well-trodden path of our ancestors and our early leaders who never mentioned any obligation to develop Israel all they mentioned was to better ourselves with I don't know what I'm talking about but I believe what I am going to say. I don't know what I'm talking about but I believe what I am going to say he says I don't know what I'm His safer and his ideology was endorsed by none other than see how it goes the author of where he supports the aspiration of see how it goes he says I don't know what I'm talking about but I believe what I don't know what I'm talking about but I believe what I am going to say if only Jews would support this ideology to cultivate the land that's desolate the current issue of this desolate the current issue of this desolate current issue of and they would bring fruition and expedite the coming of the redemption. You know who else supported the idea of a natural process of Geulah none other than see how it goes good maker who we began with who says you cannot rationally ignore the reality that the reason why we haven't heard of this notion for 1800 years is because we've been persecuted for 1800 years. And we were forbidden to return and now for the first time in 2000 years we're catapulted to the highest echelon of society and the governments of the world are assisting in the rebuilding. You cannot dismiss this to something historically insignificant says good maker. It's part of the destiny of the Jewish people. And amazingly one of the greatest if not the greatest place I can of Polish Jewry of the 19th century I wish you all the best now. I wish you all the best now the author of my grandfather's grandfather was a good man he helped publish the safer I wish you all the best now he strongly encouraged and supported the ideology and I found just this week in I wish you all the best now he writes he he says I don't know what I'm talking about but I believe what I am going to say the gathering of the Jewish people back to Israel is the beginning of the Geulah. Says of see how it goes the return of Israel to Israel is return is the beginning of the is the return of the and the more Jews that return the more the returns. And he says the fact that we see whether it's Iraq being in him or you shall believe that Jews no matter what their level of connection to Torah is they are inspired to return he says I can't say for sure. Nobody could swear. I believe you shall say it's it's almost certain that the spirit of the has begun. And you shall come and I wrote to see how it goes sir regarding those who do not approve of you I don't know what I'm talking about but I believe what I am going to say. Do not slacken off because of those who disapprove of you. I don't know what I'm talking about but I believe what I am going to say heart not fall sullen. I don't know what I'm talking about but I believe what I am going to say says of see how it goes sir. It is not common sense to oppose such a viewpoint. And if the return of the Jewish people in the 19th century and the 20th century are all part of the Geulah then what could we say about what we're seeing unfold before our eyes in our times in the aftermath of October 7th where the enemies of the Jewish people are having their downfall beginning with Hamas and Hezbollah and the Houthis and then the avowed enemy of Israel a man who described the state as a cancerous tumor that needs to be removed someone who claims he wrote the translation of the writings of some Yamach Shammai Sayyid Qutb, an Israeli the Egyptian Muslim Brotherhood leader who wrote the ideology of that movement was translated by Khomeini in his youth. If the avowed enemy of the Jewish people, of the Amalek of our lifetime, of our century was eliminated Shabbos morning Parshas Zachor, this Shabbos we read about the mitzvah to destroy Amalek. Is this part of the natural process of Geulah? Nobody can know for sure. But Rebbe Yisrael Salanter would say Karov Levadai She'an Nisna'etzetz Ha'Geulah. You know there's a Teshuvah in the Netziv Ezer in Chelek Yud Siman Aleph Os Ayin Ches that he observes that during the Six-Day War astonishingly at the same moment that they conquered Yerushalayim, at that very moment they conquered the city of Yericho. And the Netziv Ezer interprets it based on the Mishna in Tamid that lists 10 activities that took place in Yerushalayim that were discernable in Yericho. The Mishna says you could smell the Ketores of Yerushalayim in Yericho. And the Shofar when it was blown in the Mikdash you could hear it in Yericho. And when the Kohen Gadol would say the Shem Hashem you could hear it in Yericho. Says the Ra'avad in his commentary to the Mishna, don't think this means that every phenomenon was sensed in the vicinity of Yerushalayim at a distance, the same distance as Yericho. No, only in Yericho you could smell the Ketores. Only in Yericho you could hear the closing of the doors. Only in Yericho could you hear the Kohen Gadol mention the Shem Hashem. Says the Ra'avad in his Maasai Nissim, why? Cuz says the Ra'avad She'Yericho Hayesa K'May Yerushalayim. Yericho is just like Yerushalayim. Since it's the very first city that Yeshua conquered, it's like the Terumah of the Eretz Yisrael. It was separated to have a special degree of Kedusha just like Yerushalayim. And therefore Hashem made a miracle that the events of Yerushalayim were sensed in the city of Yericho so that we could feel that there is an element of a similar Kedusha in Yericho like in Yerushalayim. And then the Netziv Ezer adds from Shas Teshuvos Zachor Yitzchak that if you look in the Sifrei it records that when they were distributing Eretz Yisrael, they said they made a deal that whichever shevet is able to give from their portion of Yerushalayim, they're going to get a compensation prize of 500 amos by 500 amos B'Dushna D'Yericho. You hear if they gave up Yerushalayim they would get a compensation of Yericho. Why? Cuz Yericho and Yerushalayim are similar. So comes the Netziv Ezer in Chelek Yud and Netziv Ezer says, isn't it haunting then that in the Six-Day War at precisely the same time that they conquered Yerushalayim they conquered the city of Yericho to show that there's an element of the Yofei Nof Mesos Kol Ha'Aretz in Yericho as well. Do you know what that means? That means that there was that the Six-Day War was part of the destiny of the Jewish people. And with the events that happened cannot be dismissed and cannot be ignored. And that we can't just go on our way and dismiss the idea that it's not relevant to us that they conquered Yericho and Yerushalayim at the same moment. And you know what else cannot be ignored? This past January, my last trip to Eretz Yisrael, I met a Rabbi, Rabbi Kroll, and he brought to my attention one of the most stirring ideas I've ever come across. He told me about a certain unnamed Mekubal. By the way, this Rabbi Kroll himself has an astonishing story. He was born from the Bracha of the Tzaddik of Ranana. I don't know if I ever told you this, but the Tzaddik of Ranana, he knew he was able to allow people certain number of children a year. But if you wanted his Bracha, you needed you needed to pay for it. And it cost a lot of money. And you'd have to make two payments. The first payment you'd make before the Bracha, and the second payment you had to make when you had the kid. And this Rabbi Kroll, his father was a Rosh Yeshiva in Yeshiva Shaar Ha'Shamayim. His his father himself was a big Mekubal. And his father went to the Tzaddik of Ranana, he gave him the first payment, and Tzaddik of Ranana passed away. And then he had a baby. And now the question is, does he owe a second payment? Who does he pay the second payment to? And he was told the Olam told him that anyway the Tzaddik of Ranana did not keep any of the money for himself. He didn't even keep a penny for himself. The Tzaddik of Ranana I have letters, he was an Oni Ve'Evyon, he couldn't even afford a pair of tzitzis. So, the this Rosh Yeshiva started a network of Kollelim of Bnei Aliyah Ezer Kollelim. In any event, this Rabbi Kroll told me about a certain Mekubal. And this Mekubal has a very unusual story. He was in the 1940s. He would travel the world. He would collect the sparks of Kedusha that scattered all over the world, in the Far East, in the Philippines, in Africa, in Williamsburg, in the South Pacific. He would learn 18 prakim of Mishnayos a day, and similar to the Beis Yosef he had a Malach who came and he spoke to him. And he wrote a Sefer Meisharim Maggid. I said I said to Rabbi Kroll, how do I get the Sefer? He said it's available. I searched I searched I searched I said I couldn't find it anywhere. I went all over Eretz Yisrael. My friend Reb Nosson Welder was able to get me 10 copies of the Sefer. I have I have the Sefer in my hand. And for months I was looking, where in the Sefer is this idea that Rabbi Kroll told me? Listen to the idea. I was speechless. It was Hoshana Rabbah Taf Shin Zayin, 1947. This Mekubal had finished learning Devarim, learned 18 prakim of Mishnayos, and then the angel revealed to him one of the most astonishing revelation revelations I ever heard. It's Leil Hoshana Rabbah. This Mekubal standing at the Kosel Ha'Maaravi, he finished his Mishnayos, and the angel began to speak to him. If you want you could look at it in the Sefer, it's on page Resh Tes Tes Ayin. The angel starts telling him about the secret number seven. Seven days a week, seven years in the Shmita cycle, seven millennia Jewish history, the full lifespan is 70 years, and when we're punished we're we're punished with 70 years of Galus Bavel. But says the Gemara that the Eretz Yisrael only lay desolate B'Gematria Beheima 52 years. It's an open Gemara. The Eretz Yisrael lay desolate for 52 years. Says the Malach, you should know that there's a missing 18 years. The time has come for the missing 18 years to be fulfilled. From now on no one will traverse the Kosel Ha'Maaravi for 18 years. He wrote this in 1947. Everybody knows from the War of Independence the Kosel Ha'Maaravi was off-limits. Jews could not go to the Kosel Ha'Maaravi. You understand what this means? That means if Jews were not able to go to Kosel Ha'Maaravi, that was Mashlim the Churban. That has a status of Churban Beis [snorts] Ha'Mikdash. But if not being able to go to the Kosel Ha'Maaravi has a status of Churban, [snorts] that means being able to go to Kosel Ha'Maaravi ha- in some sense is a great experience of Geulah. And what if 22,000 Jews could be at the Kosel Ha'Maaravi? You know Rebbe Yisrael Salanter writes that if 22,000 Jews would be in the land of Israel, such Chinuch would come down, it would be a significant stage of Geulah. This past January, at this Zchus to Daven Friday night together with uh other members of the Shul, dear friends, Reb Binyamin Lipsky, Reb Yaakov Chalab, and it was electric. Thousands of people, tens of thousands of people. It was one of the most spiritually charged moments of my life, and not because I was I had so much Kavana. The it was quite noisy, I couldn't even hear myself think. But to be able to be together with so many Yidden at the Kosel Ha'Maaravi, the Simcha in the air, the magic in the air was nothing short of electric. What would Rebbe Yisrael Salanter have said if he saw 22,000 Yidden at the Kosel Ha'Maaravi on a Leil Shabbos? We know what he would say. He would say it's Karov Levadai She'an Nisna'etzetz Ruach Ha'Geulah. I tell you, if you went to Eretz Yisrael 20 years ago, the food, when I was learning in Eretz Yisrael, not like in America. The stores had food obviously, they had good food, but not like Shefa like in America. Today in Eretz Yisrael, the Shefa is is indescribable. The product sizes, the sizes of the yogurts, the the sizes of the chocolate milks, the shefa, the rav shefa. And this man, Rabbi Krohl, told me from the Mekubal, Rabbi Chaim Meir Morgenstern, that the increase and the tremendous explosive expansion of the physical shefa, the it's the food is so delicious, it's so plentiful, it's a reflection of the return of the Shechinah. And if your eyes are open and you're able to recognize reality and what's happening in the world and what's happening in Eretz Yisrael, is this not the prediction of Rabbi Tzvi Hirsch Kalischer? But there's one major question on this position. Natural Geulah? Isn't it against Rabbeinu Bachya? Doesn't Rabbeinu Bachya say kol hanvi'im misnav'im signa echad d'ha Geulah ha'atida hi b'dimyon mamash l'Geulas Mitzrayim? Mitzrayim wasn't a natural process. Just the opposite. Mitzrayim was the greatest example of supernatural Geulah of Hakadosh Baruchu. Osos u'mofsim. How then, how could you possibly claim natural redemption? Then it will not be in any way parallel to Geulas Mitzrayim. So you say, I know well well wait a moment moment. Isn't there a viewpoint, the viewpoint of the Abarbanel? The Abarbanel says in Parshas Va'eira, he gives a na- a natural rationale to the process of the makos. You see, the water became polluted and it agitated the frogs and then they proliferated and it caused a health process a crisis and a lack of hygiene and people couldn't bathe and they developed lice and the animals went wild and so on and so forth. So and the Ramban writes that before the splitting of the sea, there was a tornado and a tsunami and the the sea water split. So there is a approach to Geulas Mitzrayim that involved the natural No, the Abar- the Malbim rejects the Abarbanel. The Malbim says, why would the Abarbanel minimize the miraculous aspect of the makos? And therefore he concludes that the entirety of Yetzias Mitzrayim is miraculous. By the way, Rabbi Yisrael Meir Miller says that of course we aside with the Malbim's viewpoint on Yetzias Mitzrayim, but we could use the Abarbanel to explain the psychology of what was going through Paroh's mind and why he was so stubborn. So then if Yetzias Mitzrayim was completely miraculous, how can you claim that there's a possibility for natural Geulah? But I think, friends, to answer this question on Rabbi Tzvi Hirsch Kalischer, and again, it's not just Rabbi Tzvi Hirsch Kalischer, Chasam HaKabbalah, Rabbi Yom Tov Lipmann Heller, Rabbi Yishaya Rabbi Yishaya ben Mikunah, the answer to this question can be identified by answering the question we began with, the question of the Sha'agas Aryeh. The Sha'agas Aryeh asked, why is there a halachic possibility that Mashiach could come at any time? Don't we say b'Nisan nigalu uv'Nisan asidin l'higa'el? So how could you say meheira yibaneh Beis Hamikdash so Mashiach could come at any time? No, it's reserved for the month of Nisan. Says the Sha'agas Aryeh, look in the Gemara in Sanhedrin daf tzadik ches, amar Rabbi Alexandri, Rabbi Shimon ben Levi Romi, k'siv b'ito, k'siv achishena. It says Mashiach will come at a set time and it says Hashem says I'll hasten it. Says the Gemara, zachu, I'll hasten it. Lo zachu, b'ita. If you don't merit it, it will come at a set time. Says the Sha'agas Aryeh, there's a designated time Mashiach will come. That designated time is [snorts] Chodesh Nisan. However, if we're zocheh, Hashem will hasten it. And if he hastens it, ACHAKEH LO B'CHOL YOM SHEYAVO. Mashiach of course could come at any time, but that's if zachu. Im lo zachu, b'ita. And that ita is b'Nisan nigalu uv'Nisan asidin l'higa'el. But friends, we need to take and take a look at that Gemara just one step further. Cuz the Gemara asks one more contradiction. Amar Rabbi Alexandri, Rabbi Shimon ben Levi Romi, k'siv varu, behold im anani shamayim k'varim nish'asa. It says Mashiach, behold, comes down from a cloud in the heavens. This implies Mashiach will come swiftly. And then the Gemara asks, but the pasuk says in Yeshayahu, uh ani varoi chaval chamor, a poor man riding on a donkey. And again, the Gemara says, zachu, if we merit it, it will come swiftly. Lo zachu, and if we don't merit it, it will be a slow, arduous process. But I believe that the Gemara is not just repeating the same contradiction and answer as before. The Gemara is not just contrasting swift redemption as opposed to a slow redemption. The Gemara is contrasting supernatural redemption as opposed to natural redemption. Varu min hashamaim, behold, if we're zocheh, the Mashiach will come down from heavens, the shofar will blow and the eagles will carry us off. And if we're not zocheh, it will be a natural process. Chamor, chumriyus, it will be b'derech hateva. And in fact, this is exactly what the Or HaChaim HaKadosh writes in Parshas Balak on the pasuk arenu v'lo ata, ashurenu v'lo kariv, that there are two possibilities for the redemption of the Jewish people. And indeed, Rabbi Dovid Cohen Rabbi Dovid Cohen from Givat Shaul also in his Haggadah in Chazon Ish interprets it that there are two possibilities for redemption, not just swiftly and slowly, it's supernatural and natural. And of course, milinu gadol me'Or HaChaim HaKadosh, and if it's a supernatural redemption, of course, like Rabbeinu Bachya says, it will perfectly parallel the redemption from Egypt. But friends, so far, lo zachu, we haven't merited a miraculous redemption. And we have great Gedolei Yisrael who have taught that it's karov l'vadai, that there's a process of natural Geulah. They're both always possible, but they're both possibilities. Either way, at the end of the day, we're still in the galus and in many many ways, we're still reeling in the galus and we don't have a Beis Hamikdash. So you say, but I'm davening, I'm saying uv'nei oisa b'karov b'yamenu. I'm saying ki l'Yeshuascha kivinu kol hayom. I'm saying v'hasheivah avodah l'dvir beisecha. What more do we need to do? Isn't davening enough? No, davening is not enough. The Chofetz Chaim says it's not enough. Davening wasn't enough in Mitzrayim. You know what Hashem did to our tefilos in Mitzrayim? They didn't do anything in Mitzrayim, says the Chofetz Chaim, not until vanitzak, not until we cried out. Not until we cried out. And then it was vayishma Hashem es koleinu. And if you want to know, does that mean I need to shout and holler on the top of my lungs until Hashem redeems us? What is tza'akah? So I'm going to extrapolate the Chida teaches on the Gemara they call ha'oinamain yishmei rabba b'chol kocha. The Gemara teaches about the importance of answering amen yehei shmei rabba with all your strength. On the other hand, if you actually screamed amen yehei shmei rabba with every ounce of your strength, people may have they may lock you up and institutionalize you. So what does it mean? Does it really mean you should scream with all your strength? Says the Chida, what it means is you should rev yourself up with as much energy and passion and emotion as if you're going to wind yourself up as if you're going to answer with all your strength and then you could respond k'ragil. When the communists rose to power and they began the program of uprooting religion, it ached the Chofetz Chaim for the 3 million Jews trapped behind the iron curtain. Shuls closed, yeshivas closed, mikva'os closed, Shabbos outlawed, mikvah outlawed, rabbonim were jailed, and what was the blow to the heart of the Chofetz Chaim was when they incarcerated Rabbi Chaskel Abramsky, the Slutsker Rav, and they were going to send him to Siberia. And the Chofetz Chaim went up to the bimah and he stirred the people and he cried, "The government is destroying the Torah and now they're exiling the Slutsker Rav." The Chofetz Chaim was a gentle man. He never raised his voice. But the Chofetz Chaim screamed, he roared. And then the rabbi got up and the rabbi said, "Now we will follow with two kapitlach of Tehillim." AND THE CHOFETZ CHAIM CRIED, "TEHILLIM, WHAT ARE WE? WE'RE TEHILLIM SHUGGERS! Tehillim is what you whisper when somebody's dead. When somebody dies and you eulogize him from the funeral parlor to the hole in the earth, you whisper Tehillim. You don't say Tehillim if you want something. If you want something, you need to cry. You need to scream. Tehillim is WHEN PEOPLE ARE DEAD, NOT WHEN YOU ACTUALLY need something. Stop saying Tehillim. If you're saying Tehillim, that means you don't really WANT IT. CRY OUT. And then they cried out their Tehillim. And they split the heavens. And shortly after the Chofetz Chaim was learning with the Reb Chanan and the Chofetz Chaim exclaimed three times, "The Bolsheviks won't be successful. The Bolsheviks won't be successful. They won't be successful." They're going to have to free Reb Heschel Abramsky. And Reb Chanan made a mental note of the moment the Chofetz Chaim said that, and sure enough, at that very moment Reb Heschel Abramsky was freed. I'm going to tell you another story. The Pesach before Reb Ashkin was freed, so he's leading a seder in Otisville and he's telling them about the tradition that, you know, when you say the words "V'nizak", you need to cry out and you can have in mind whatever you need. You should have in mind, he tells. He has uh three irreligious people at the table, five religious guys at the table. Have in mind Hashem should free us. So, the irreligious Jews, they don't know any chachmas, they don't know They don't know any better. They screamed it out and they had in mind Hashem should free them. The religious guys, you know, they were playing it cool. Reb Ashkin asked him afterwards, you know, why didn't you scream it out? So, one of them said, "No, my attorney said I'll never get out of here." The other one said, "No, no, it's It's not my minhag. It's not my minhag." The other one said, "No, it's not my mesorah." That Chanukah, Reb Ashkin and the three irreligious Jews got out of jail. The other five, they're still there. I'm going to tell you another story. There were once 6 million Jews saying the Haggadah. Happened in 2025. And the problem was they just said the Haggadah. And they didn't cry out They didn't cry out "L'shana haba b'Yerushalayim." They didn't cry out "V'nizak." You know what happened to those Jews? They're still in galus. Their tfilos weren't answered because they just said it like they're saying Tehillim. And that's not good enough. But next year we want to hear the story how millions of Jews cried out the tfila of "L'shana haba b'Yerushalayim." They cried out "Hashata hacha." And the next year they were zocheh to say the Haggadah b'Yerushalayim hab'nuya. And therefore we're mispallel. Achroin shel Pesach, Ribono shel Olam, we pray to you. May this be the last Pesach that we have to cry out "L'shana haba b'Yerushalayim." That we have to cry out "Hashata hacha l'shana haba b'Ar'a d'Yisrael." That we have to scream "V'nizak." Achroin shel Pesach, may this be the last time that we have this avodah where the entire night is dedicated to daven for the Geulah Shleimah. Achroin shel Pesach. Pesach, leil seder, v'nizak are very powerful moments to daven, to cry to Hashem for your needs, for health, for refuah, for children, for shidduchim, for yeshuos. May Hashem answer all of our tfilos. Yimalei Hashem kol mishalos libchem l'tova. But none of those are the most important tfila. The tfila of the night is "Hashata hacha l'shana haba b'Ar'a d'Yisrael." The tfila of the night is "Keil b'nei b'nei Beischa b'karov." The tfila of the night is "L'shana haba b'Yerushalayim." Don't say it. Don't daven it. Cry it out. Demand it. Chofetz Chaim says, "The boss doesn't owe you anything until you demand it. Until you demand it, he's not over in Eretz Yisrael. Until you demand Yerushalayim, the Ribono shel Olam is not responsible to respond." My grandfather, zichrono livracha, Reb Mordechai Leib Goldstein, his yahrtzeit is the first day of Pesach. He lived through all the dark places, Auschwitz, Dachau. And he was never misyachesh from the Geulah. He awaited the coming of Mashiach like you order something on Amazon and you order it and it says it's going to come on Monday or Tuesday and the doorbell rings on Monday afternoon and you go to the door, it's probably there. That's how he awaited the Geulah. He believed every day in all the camps that Mashiach was coming that day. And in his last moments on the Yom HaGeulah, on Tes Vav Nisan, the day designated for Geulas Yisrael, because it's not only b'Nisan nigalu, the Medrash Tanchuma says the Tes Vav b'Nisan nigalu with the Tes Vav b'Nisan asinu l'goel. My father, zichrono livracha, asked, "Tati, is everything okay?" And my grandfather's last words were, "Yes. I'm waiting for Mashiach." And with that, nistalka nishmaso ha'tehora. That is the main objective of at the seder. Not to daven for Geulah, to be zocheh for Geulah. To be zocheh "L'shana haba b'Yerushalayim." And in that zchus, may we be zocheh "L'shana haba b'Yerushalayim hab'nuya." Chag kosher v'sameach. 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