1

May you have a kosher and happy Pesach and may you draw down these influences on the entire year to come.[40] This involves drawing down blessings in a constant manner, including the blessings for dew which we begin mentioning on the first day of Pesach.[41] Our Sages teach that "dew never stops."[42] Similarly, the Jews will continue to receive all other blessings in an open and revealed manner and in a manner in which, they will never stop.

Surely, this will include the ultimate blessing, the coming of the future Redemption,[43] a redemption which will not be followed by exile. May we immediately hear the shofar of Mashiach and before that, the voice of Eliyahu the prophet, telling us that Mashiach has already come. And to quote the Yalkut Shimoni: "Mashiach will stand on the roof of the Beis HaMikdash and announce to the Jews, 'Humble ones.[44] The time for your redemption has come.' "

This is particularly true in light of the uniqueness of the present year, a year when "I will show you wonders," i.e., G-d will reveal the wonders of the ultimate redemption in an open and evident manner. The above will also be enhanced by the association of this year with the concept of chazakah (a threefold sequence that reflects strength and constancy), as evident by the three day continuum of holiness (the two days of Rosh HaShanah and then Shabbos) with which the year began and the repetition of this phenomenon on Sukkos and Shemini Atzeres and Simchas Torah (thus creating a chazakah in regard to a chazakah).

This concept is also related to the Seder for as the passage "Rabban Gamliel would say" reveals, the Seder revolves around three elements, the Paschal sacrifice, the matzah, and the marror.

May talking[45] about these concepts, lead to their actual fulfillment and may we -- instead of reading the description of the Paschal sacrifice -- actually merit to offer that sacrifice in the Third Beis HaMikdash.

[Afterwards, the Rebbe Shlita turned to the Rav, Rabbi Yisrael Piekarski, and told him,] "You will, I'm sure, be able to find a leniency to allow the Paschal sacrifice to be offered without it being set aside for four days for inspection."

[Afterwards, he turned to Rav Mordechai HaKohen Rivkin who served as the orev kablan,] "Prepare to recite the threefold blessing, the priestly blessing, in the Third Beis HaMikdash on this Pesach holiday."

   

Notes:

40. (Back to text) The continuous influence of Pesach is reflected in the fact that the Alter Rebbe did not include the passage Chasal Siddur Pesach, "the Pesach Seder is concluded," in the Haggadah. We do not recite this passage because Pesach is never concluded, but rather, its influence continues throughout the year.

41. (Back to text) Indeed, from an abstract perspective, it would be proper to begin mentioning dew in the evening service on Pesach. Our Sages, however, postponed the recitation until the following day because the entire congregation does not attend the evening service and it is proper that the matter be publicized to the fullest extent possible.

42. (Back to text) The rationale is that -- in contrast to rain which is dependent on the service of the Jews -- dew is an influence from Above which reflects G-d's kindness and is not dependent on our service. Thus, it relates to Nissan and Pesach which reflect similar qualities.

43. (Back to text) There is a connection between dew and the ultimate redemption as reflected in our Sages' association of the Resurrection of the Dead with dew.

44. (Back to text) The appellation "humble ones" shares a connection with matzah, whose flatness is interpreted as a reference to the quality of humility.

45. (Back to text) Talking is relating to the very name Pesach, for as the Arizal explains, Pesach can be divided into two words, peh sach -- "the mouth speaks."