Every Shabbat and Yom Tov when we make Kiddush we recall the Exodus from Egypt with the words - zecher l'yetziat mitzraim.

Rabbi Moshe Feinstein, arguably the greatest posek  of our generation, poses a question: Mentioning the Exodus on Yom Tov makes sense. Every Yom Tov is in one way or another connected to the Exodus: Pesach, obviously so. Shavuot - when we received the Torah on Mt Sinai - took place 50 days after the Jews left Egypt. Succot - commemorates the Clouds of Glory that protected them on their journey through the wilderness after leaving Egypt. But what has the Exodus to do with Shabbat? Shabbat, the day in which G-d ceased the work of Creation, preceded the Exodus by 2,448 years!

It is possible to believe - as many unfortunately do - that after G-d created the world and implanted in it the laws of nature, He left it to its own

devices. Not dissimilar to the way that a watchmaker assembles a clock, and then leaves it to tick along on its own.

In other words, one can believe in G-d Who Creates the world, while not believing that G-d concerns Himself, let alone interferes, with the world or its inhabitants after He has created it. And if that is the case, there is no point in praying to G-d. He simply doesn't care.

Until the Exodus one could be forgiven for thinking so. But then G-d demonstrated that He does care: He listened when the Israelites cried out to Him and He responded by redeeming them from Egypt.

Thus the Exodus was not merely an exit from Egypt. It was also an Exodus from the wrong-headed view that G-d has forsaken the world. To emphasise this, we mention the Exodus in Kiddush. It is a statement that the world that G-d created in six days, and rested from on the seventh, is of utmost concern to G-d. He cares about it, and interferes with it, and most certainly listens to our prayers  just as He listened to the prayers of our ancestors in Egypt.