Tafsiran yang Mengutip untuk Yesaya 25:9

There is also a similarity between the Yom Kippur and Passover rituals. In addition to the rituals of Yom Kippur, there are three types of offerings which are performed all year long: the Tamid, the Minchat Kohen, and the Musaf offering. These offerings are offered on all the holidays as we learn in Parshat Pinchas (Numbers 28-29). The special offerings for Yom Kippur are enumerated in Parshat Acharei Mot. (Leviticus 16) Similarly at the Seder there are those rituals which are regular practices: netilah (washing the hands), motzi (the blessing for the bread/matzah), and birkat hamazon (the grace after the meals). There is also the additional ritual which is performed on other festivals - kiddush. And there are also the special rituals that relate uniquely to Passover.
On Yom Kippur, the High Priest entered the Holy of Holies to fulfill the required rituals four times: to bring the incense, to bring the blood of the bull, to bring the blood of the goat, and to bring out the coal pan. On Passover night there are four parts to the Seder, based around the four cups of wine. The four parts of these two ceremonies represent the four periods of
1) The first represents the period between the creation of the first human being and revelation at Mount Sinai. The period from the forefathers until Sinai is connected to the bringing of the incense on Yom Kippur. Like the incense, which is not a ritual of atonement but is beloved to the Holy One more than any of the other offerings, the period of the forefathers is most beloved to God. It represents the first entrance into the Holy of Holies. On Passover, Kiddush alludes to the forefathers who were holy and who sanctified the world just as the Kiddush sanctifies the day.
2) The second period is from the giving of the Torah until the coming of the Messiah. This period is connected to the offering of the bull. The bull represents Abraham and his offspring who are in need of atonement. The second part of the Seder, Maggid alludes to the present time for Israel in which they are commanded to learn, to observe, and to keep the Torah.
3) The third period in history is from the coming of the Messiah until Olam Habah, the World to Come. The goat offering alludes to Esau. With the coming of the Messiah, the other nations will find atonement as is stated in scripture: "For then I will make the people pure of speech, so that they all invoke the name of the Lord." (Zephaniah 3:9) The third part of the Seder Birkat HaMazon, the grace after the meal, represents the days of the Messiah, since it is stated: "I will raise the cup of deliverance and invoke the name of the Lord." (Ps. 116:13) Similarly, it is stated, "You shall eat, and be satisfied, and you shall bless." (Deut. 8:10) In the days of the Messiah the people of Israel shall be satisfied by all the good of this world, as it is stated: "And you shall eat your fill and praise the name of the Lord your God who dealt so wonderfully with you; My people shall be ashamed no more." (Joel 2:26)
4) The fourth and final period in human history is Olam Habah, the World to Come. The World to Come is connected to the fourth time the High Priest entered the Holy of Holies. This time there was no ritual; only the removal of the coal pan to make clear that the temple service was completed. Similarly, in the World to Come there will no longer be the Temple Service. The fourth part of the Seder begins with Hallel which alludes to the World to Come. There is no eating and drinking in this phase of the Seder. Rather, the righteous sit together and enjoy the Divine Presence, praising their creator just as scripture says in the following verse: "On that day they shall say, 'This is our God; we trust Him, and He delivers us. This is the Lord in whom we trust. Let us rejoice and exult in His deliverance.'" (Isaiah 25:9)

“‘This one’ is praiseworthy:” God becomes praiseworthy through our telling. Rabbi Uri of Strelisk explained the words from the prayer Baruch Sh’amar, “God is praised in the mouth of his people,” to mean that God only becomes praiseworthy when we offer Him praise. Similarly, when we tell the story of the Exodus we refrain speak gossip and unworthy speech and instead we speak holy words of Torah. As a result, God becomes praised in the mouth of the teller. “Therefore, this one” becomes praiseworthy. “‘This’ is praiseworthy:” Through our telling we gain knowledge of God. The word this generally refers to something we can see and point to, as in Isaiah 25:9, “And it shall be on that day, he shall say, “Lo, ‘this’ is our God, we have waited for Him that he should save us.” The more we tell the story the more apparent God becomes to our senses (so that it seems as though we can actually point to the divine as say “This is God!”)

Having completed the Maggid, Rabbi Horowitz now reveals the real significance of the practice of telling the story of the Exodus at the Seder. There is a mystical dimension to the telling. When we tell the story we experience the revelation of God’s hidden light which was first created at the very beginning of creation. The light from within is connected with the light from above. The word “This” becomes a key word in this passage. It is only in the radiance of the Divine light that we can point and say, “This!” Once again, Rabbi Horowitz returns to the theme of the wicked child who, like the non-Jews, is not able to see the light and therefore cannot benefit from it.
In every generation each person is obligated to see himself as if he went forth from Egypt: The “seeing” here refers to the ability of the intellect to perceive the “hidden light of the Divine.”¹⁴⁸On the first day of creation, God creates light – even before He has created the sun or the stars. This is not physical light but a spiritual light that was hidden away until the time of redemption. I believe that is the light that Rabbi Horowitz is speaking about here. Just as this light was revealed at the moment of Israel’s redemption, so it is revealed anew each year on Passover. This light was also revealed at the Red Sea, as Israel sang, “THIS is My God and I shall glorify Him!”¹⁴⁹The word Zeh, THIS, suggests that when Israel sang these words they were pointing to the divine light. And in the time of future redemption, the people of Israel shall say, “THIS is our God!”¹⁵⁰Isaiah 25:9 So too, when we say, “It is because of THIS that God did for me when I went out of Egypt,”¹⁵¹Exodus 13:8 what we are really saying is, “It was for THIS light which God revealed at the time of the Exodus,” That God redeemed us from Egypt.
Others cannot be jealous of this light for those who cannot perceive it, cannot see of it. This light is also the light of Shabbat about which the sages said “a reward is given to those who perceive it.” We also say, “I have a precious gift in my treasury; it is the hidden light.”¹⁵²Shabbat 10b, Mekhilta and other sources as well
We also find the following verse in Scripture: “How abundant is the good that you have stored away for those who fear You; that You do in the full view of men for those take refuge in You. You can grant them the protection of Your Presence against scheming men.”¹⁵³Psalms 31:20-21 God reveals His light in the “full view of men” because they cannot be jealous since others are incapable of perceiving this Divine light. Therefore, “Then they shall say among the nations, the Lord has done great things. The Lord will do great things with us and we will rejoice.”¹⁵⁴Psalms 126:2-3 That is, in the future the nations will rejoice because they did not perceive the great things that God has done for Israel and therefore we will be able to rejoice!
Similarly, the wicked child of whom we said “God did this for me, and not for him,” will not be able to perceive this divine light either because he is “uncircumcised,” not literally but spiritually. The wicked child has an uncircumcised heart, as we read in scripture, “Then the Lord you God will circumcise you heart and the hearts of your offspring…”¹⁵⁵Deuteronomy 30:6 and “Any person may eat of it, once he has been circumcised.”¹⁵⁶Exodus 12:44 The consuming here is both physical and spiritual, as we read in scripture, “They behold God and they ate and drank.”¹⁵⁷Exodus 24:11 This verse is translated in Targum, the Aramaic translation of the Torah as, “They rejoiced in their sacrifices as if they ate and drank.”