And even if speech fails to attract and awaken the heart of the son, one must illustrate the story of the Exodus from Egypt and the matters of the Seder night through personal example, in the manner of "such see and sanctify," as implied by Rashi's commentary on the verse (Judges 6:13): "And Gideon said to him, 'Please, my lord, if the Lord is with us, why then has all this happened to us? And where are all His wonders which our fathers told us about, saying, 'Did not the Lord bring us up from Egypt?' But now the Lord has forsaken us and delivered us into the hands of Midian.'" Rashi explains: "Which our fathers told us – it was Pesach, he said to him, yesterday my father recited the Hallel, and I heard him saying 'When Israel went out of Egypt,' and now we have been forsaken." It is implied that the father recited the Hallel, and the son heard and understood the matter on his own, and this is the story of the Exodus from Egypt through personal example.

Similarly, Rabbi Rosenthal explained before the esteemed Rabbi Shach zt"l the statement in the Haggadah: "It is to be said, 'Because of this,' I have only said it at the time when matzah and maror are placed before you." Rabbi Rosenthal asked, who is it that did not say it? He explained that it refers to the storyteller himself, seeing that his son is not drawn to the story of the Exodus from Egypt, so instead of 'I said,' he sets a personal example – 'matzah and maror are placed before you,' and thereby conveys and imparts to his son the matters of the Seder night and the story of the Exodus from Egypt. Rabbi Shach enjoyed this interpretation and added that this is the difference between our generation and previous ones, where back then, much speech was not necessary, as the children were educated by the very behavior of the parents, which was imbued with pure faith and fear of Heaven. However, nowadays, as these foundations have weakened somewhat, much speech is needed to educate in Torah and fear of Heaven.

It is traditionally said in the name of the Rebbes of Belz that 'Haggadah' is derived from 'agudah' (union), meaning that the father needs to connect the son to him. According to our understanding, this can be done either by telling the story in a pleasant and engaging manner or by presenting a personal example that leaves an impression on the observer.

Of course, a personal example can only influence if the father conducts himself with joy and enthusiasm, thereby igniting the hearts of the children concerning the matters of the Seder and the Exodus from Egypt. This gives a commendable reason for why children are given roasted grains and nuts, and why the matzot are snatched, to stimulate joy (as per Rambam, Hilchot Chametz u'Matzah, Chapter 7, Halacha 3, and Maharam Chalawa, Pesachim 109a), all to impart the story of the Exodus from Egypt with feelings of delight and enthusiasm, so that it remains in their hearts all their days.

It is worth mentioning the story of those families who emigrated to America before the war, where anyone who wanted to maintain their Judaism had to undergo severe trials. It was found that within those families who preserved their Judaism with self-sacrifice, there were various outcomes. In some, the children grew up to be God-fearing, and in others, they turned to worldly life and abandoned the traditional path. Rabbi Moshe Feinstein zt"l explained that the difference lay in the mood with which they returned home after being fired from their jobs due to Shabbos observance. Those who returned with joy and said, "Blessed be the Lord that we merited to sacrifice for Shabbos observance," their household absorbed this joy, and they remained faithful to Judaism. However, those who returned with fallen faces and said, "Oh, I got fired again, what will happen now," their children absorbed the tone of sorrow and perceived that matters of livelihood and this world occupied the father's heart more than mitzvah observance, and when they grew up, they acted accordingly.