The Eighth Day of Pesach represents a reflection of Mashiach. This is indicated by the Haftorah recited on that day and by the chassidic custom of partaking of Mashiach's seudah, the feast of Mashiach, on this day.

At no time in Jewish history has this been more relevant than the present. For the Rebbe Shlita has told us that:

When the divine service of the Jewish people over the centuries is considered as a whole, everything that is necessary to bring about the Redemption has been accomplished.[29] Our Sages have described the Redemption as a feast. To speak in terms of this analogy, the table has already been set, everything has been served, we are sitting at the table together with Mashiach. All we need to do is open our eyes.[30]

The Rebbe did not make these declarations as a prayer or as a wishful vision of what the world could be like, but as a statement of fact. This is a true objective picture of the reality in which we are living.

I

"And G-d will dry up the gulf of the Egyptian sea."[31] In the series of discourses entitled VeHichrim, the Rebbe Maharash (who is associated with the approach of lechatchilah ariber[32]) explains that in the Era of the Redemption, in addition to drying up the gulf of the Egyptian sea -- a parallel to the splitting of the Red Sea in the exodus from Egypt -- [G-d] will also "lift His hand over the River [Euphrates] [and smite it into seven streams]."

Splitting this river represents [the revelation of] a higher level [of G-dliness] than the splitting of the sea as explained in that series of discourses at length.[33] For the fundamental new development in the Era of the Redemption will be the splitting of the River [Euphrates] as reflected in the verse,[34] "He transformed the sea into dry land, they will pass through the river on foot."[35]

"Transforming the sea into dry land" refers to the splitting of the Red Sea at the time of the redemption from Egypt. Therefore, the verse uses the past tense. In contrast, "they will pass through the river on foot," uses the future tense, for it refers to the splitting of the River Euphrates at the time of the Future Redemption.[36] This represents the fundamental new development that will take place at the time of the Future Redemption.

II

By mentioning the two -- the drying up of the Egyptian sea and the smiting of the river -- in direct succession, the verse indicates that the possibility exists to proceed immediately (without any interruption), from the state of redemption achieved at the splitting of the Red Sea and the exodus from Egypt to the ultimate redemption associated with the smiting of the river.

The above is particularly true on the Final Day of Pesach when the Haftorah focuses on the Future Redemption and we partake of "the feast of Mashiach."[37] This comes in direct succession to the Seventh Day of Pesach[38] [which commemorates] the splitting of the Red Sea. Thus [the association of the two days] further accentuates the connection between the splitting of the Red Sea and the Future Redemption. The connection between [these two holidays] is a dimension of the Torah which is the inheritance of every member of the Jewish people as it is written,[39] "The Torah which Moshe commanded us is the inheritance of the congregation of Yaakov." Therefore, every Jew -- man, woman, or child -- has the potential to proceed immediately from the splitting of the Red Sea to the Future Redemption without any hesitation.[40]

The potential for every Jew to approach the revelation of the Future Redemption immediately is also emphasized by the verse[41] (included in the Haftorah recited on the Final Day of Pesach), "And the spirit of G-d will rest on him." "On him" refers to the Mashiach (as indicated by the preceding verse,[42] "A shoot will come forth from the stem of Yishai..." [which obviously refers to the Mashiach]). Nevertheless, the Rabbis ordained that, on a holiday, every single Jew says (in the prayer recited while opening the ark), "May there be realized in us the verse which states, 'And the spirit of G-d will rest on him....' " [We are requesting that] there be a revelation for every single Jew (as an individual) of all the qualities in this prophecy including, "And the spirit of G-d will rest on him...." and also "And He will lift His hand over the River...."

III

The realization of the above is dependent solely on our deeds and our service.[43] Fulfilling mitzvos in a desirable manner brings about redemption, i.e., an individual redemption for the person who performs the mitzvah. He reaches a state of true freedom as explained in Iggeres HaKodesh[44] in interpretation of the verse,[45] "He redeemed my soul in peace."

Furthermore, the individual redemption ("He redeemed my soul in peace") which comes about through performing mitzvos in a desirable manner continues beyond the time when the mitzvah is fulfilled. To refer to a concept used in Tanya[46] in another context, the unity established by the fulfillment of a mitzvah exists as an eternal bond in the spiritual realms. And furthermore this (spiritual unity) affects man as he exists on the earthly plane.

Similarly, the "redemption of my soul in peace" which comes about through the performance of a mitzvah establishes an eternal [influence, both] in the spiritual realms and on this earthly plane. {[We find a similar concept in] our Sages' statement,[47] "Whoever occupies himself with Torah study brings about peace in the heavenly company and peace in the earthly company."}

Thus the individual redemption that comes about through the performance of mitzvos is drawn down and serves as an active potential throughout one's lifetime, affecting one's day to day life. And from this, we come to the general Redemption, when "Kingship will be G-d's,"[48] throughout the totality of existence, in both the spiritual and material realms.

IV

Although the totality of our observance of the Torah and its mitzvos ("our deeds and our service" [as mentioned above]) bring near and precipitate coming of the Future Redemption, there is a unique potential in those practices which are openly related to Mashiach, among them partaking of the feast of Mashiach on the Final Day of Pesach and drinking the four cups of wine at this feast. The four cups of wine drunken on the first days of Pesach parallel the four expressions of redemption[49] ([referring to] the redemption from Egypt).[50] Similarly, the four cups [of wine drunken at] the feast of Mashiach on the Final Day of Pesach relate to the Future Redemption.

This concept can be explained with the context of the explanations given regarding the connection of the Future Redemption to the four cups of wine [and the connection] of the four expressions of redemption to the Future Redemption.[51] For the Future Redemption will encompass all four corners of the earth.[52]

It is also possible to add that the fact that the same number of cups are drunken at the Feast of Mashiach as on the first days of Pesach indicates that every Jew has the potential to proceed immediately from the redemption associated with the exodus from Egypt (the four cups drunken on the first days of Pesach) to the Future Redemption (the four cups drunken on the Final Day of Pesach), [experiencing] redemption in the most literal sense,[53] here on this material plane.

This possibility is enhanced by the fact that our deeds and service at present has the advantage of "a dwarf standing on the shoulders of a giant,"[54] i.e., it comes after and in continuation of the service of the Rebbeim of the previous generations, the Alter Rebbe, the Mitteler Rebbe, the Tzemach Tzedek, the Rebbe Maharash, the Rebbe Rashab, and the Previous Rebbe. [In that light,] it is surely within the power of "our deeds and our service," including partaking of the feast of Mashiach and drinking the four cups of wine on the Final Day of Pesach to actually bring Mashiach immediately, without any delay.[55]

V.

May it be G-d's will that all the above be openly revealed, so that each person can point with his finger and say, "Here it is,"[56] [in regard to the Future Redemption] just as he can actually point during the feast of Mashiach to the matzos and wine before him. And this should be internalized, just as the matzos and wine from which he partakes in the feast of Mashiach become assimilated into his flesh and blood. And all of this should be amid happiness and gladness of heart and should take place immediately, without any delay.

   

Notes:

29. (Back to text) See the essay entitled, "Mashiach in Every Generation," in the book Sound the Great Shofar, Kehot, 5752, p.103ff.

30. (Back to text) See the essay entitled, "Open Your Eyes and See," in the book Sound the Great Shofar,## Kehot, 5752, p.109ff.

31. (Back to text) Yeshayahu 11:15, included in the Haftorah of the final Day of Pesach.

32. (Back to text) [These words conclude a popular adage of the Rebbe Maharash (Letters of the Rebbe Rayatz, Vol. I, p. 617) which states, "The world at large says that if you can't crawl under you should climb over. I say, 'One's initial tendency should be to climb over."' The Rebbe Shlita has explained that this adage characterized the Rebbe Maharash's approach in all walks of life. See Likkutei Sichos, Vol. I, p. 124 and in many other places.]

33. (Back to text) VeHechrim, 5631, p. 84. (See also p. 39.). See also the maamar Vehenif in Likkutei Torah (Tzav, 17a ff.) and other sources.

34. (Back to text) Tehillim 66:6.

35. (Back to text) [In other texts (Shaar HaEmunah ch. 54), it is explained that the sea refers to the Sefirah of Malchus. When the sea split, the higher spiritual levels above Malchus were revealed without concealment. The river refers to the Sefiros of Ze'er Anpin, a more sublime level of G-dliness. The splitting of the river will reflect the revelation of G-dly lights that transcend even that level.]

36. (Back to text) See Torah Or, Beshallach 62a, Shaar HaEmunah (authored by the Mitteler Rebbe) at the beginning of ch. 52 and the conclusion of ch. 56 and in other sources.

37. (Back to text) [The Baal Shem Tov established the custom of eating a meal before sunset on the Final Day of Pesach called "the feast of Mashiach." See HaYom Yom entry 22 Nissan and Likkutei Sichos, Vol. VII, p. 272 for an explanation of this custom.]

38. (Back to text) Furthermore, the Final Day of Pesach is [observed] as the second day of the holiday [beginning on] the Seventh Day of Pesach. Moreover, in Eretz Yisrael, the Final Day of Pesach is included in the Seventh Day of Pesach (and it is on that day that the feast of Mashiach is held).

39. (Back to text) Devarim 33:4.

40. (Back to text) See the Mechilta and the commentary of Rashi, Shmos 12:41.

41. (Back to text) Yeshayahu 11:2.

42. (Back to text) Ibid. 11:1.

43. (Back to text) See Tanya, ch. 37.

44. (Back to text) Epistle 4.

45. (Back to text) Tehillim 55:19. [There it is explained that through tzedakah which is identified with peace, "redemption," a direct revelation of G-dliness, is granted to the soul.]

46. (Back to text) Ch. 25, p. 32a.

47. (Back to text) Sanhedrin 99b.

48. (Back to text) Ovadiah 1:21.

49. (Back to text) [See Shmos 6:6-7.]

50. (Back to text) The Jerusalem Talmud, Pesachim 10:1, the Shulchan Aruch HaRav, Orach Chayim 472:14. See also the Haggadah published by Kehot, 5747, which includes the Rebbe Shlita's explanations, p. 405.

51. (Back to text) See the maamarim of the Rebbe Rashab, Vehayah Or HaLevanah, 5654, Lechain Emor L'Vnei Yisrael, 5658, and the maamar with the latter title, 5678.

52. (Back to text) Yeshashayu 11:12.

    [The connection of the number four with the Future Redemption relates] to the well-known concept that the final mem refers to the Future Redemption as alluded to in the verse (Yeshayahu 9:6) "To him who increases the authority, and for peace without end." [The Hebrew for "To him who increases" (äüÿìî) is written with a final mem although the mem is in the middle of the word.] (See Sefer HaErachim Chabad, maerachas mem 2, ch. 7. and other sources.)

    One of the explanations of this concept is based on our Sages' statement (Bava Basra 25a) that "this world is like a porch; the fourth side is not closed in," i.e., as the world was created, it was closed in only on three sides. ([The fourth side] refers to the north as Yirmeyahu 1:14 states, "From the north, [the evil] will emerge.")

    In the Era of the Redemption, however, the world will enclosed on all four sides, even on the north. It is possible to say that this is alluded to in the four cups of wine which we drink at present (on the Final Day of Pesach), since the enclosure of the world on all four sides in the Era of the Redemption will be achieved by our deeds and service at present.

53. (Back to text) This should come in addition to the individual redemption ([experienced by] every person in his service [as described above]).

54. (Back to text) See beginning of Shibolei Haleket; Hemshech 5666, p. 400.

55. (Back to text) At this point, while reciting the maamar, the Rebbe Shlita added: "Surely every person here will conclude partaking of these four cups. Furthermore, anyone who is unsure if he has drank these four cups with the above mentioned intention (i.e., that they relate to the Future Redemption) should surely compensate for that. For the four cups should be drunk in a manner in which one is definitely sure that through [this activity] he is bringing the Future Redemption closer.

56. (Back to text) This expression is used at the conclusion of ch. 23 of Shmos Rabbah in connection to the revelations of the splitting of the Red Sea which are associated with the Redemption from Egypt. In an even greater sense, it will apply in regard to the revelations associated with the Future Redemption, for then the expression, "This is," will be repeated twice as stated at the conclusion of the Tractate of Taanis.