When we think of the holiday of Pesach our first association is with the historical redemption from Egypt.  And, yet, there are many statements of chazal and the midrash that speak of a future redemption as well.  "In Nissan the Jewish people were redeemed, and in the future they will also be redeemed in Nissan."  What chazal were expressing was the hope that the redemption was not just an historical one time event, but rather a paradigm for all future redemptions. 

Interestingly, we begin the seder with the call for "all who are needy...and continue with the statement:  "this year we are here (exile)-next year in Jerusalem."  From the very beginning of the seder we are mystically transported above time to another place-the place where our history began, and the place where our history will end with the coming of the messiah.  And the songs at the end of the seder night are replete with references to the future.  "May He rebuild the temple speedily and in our days."

When we think of the chapters of Hallel that are recited at the meal we see two distinct parts.  The first part is said before the meal, and the second is said after the meal.  Why are they split up in this manner?  The answer is that the first part is connected to the exodus from Egypt, and as part of our desire to thank Hashem for all that He did once we are offering our thanks or hallel.  But the mizmorim following the meal are connected to the future, to the expectation that redemption will occur again for the entire Jewish people.

This concept of past and future redemption and hope is also part and parcel of our tfillot.  When we recite the shma in the morning we follow it be saying the blessing:  "blessed be You, Hashem, who redeemed Israel."  However, in the middle of shmoneh esreh the blessing is "He who redeems Israel."  Here, again, we are expressing our fervent desire that the final redemption is on the way.  In fact, chazal expressed it in even stronger terms:  The future redemption will be so overwhelming that it will overshadow the redemption from Egypt itself.

What we cannot forget is what our share is in bringing about the final redemption.  It is not only Hashem who is interested in bringing it about, but it should be our desire as well.  Rav Lau, the former chief Rabbi of Israel, recounts the following story.  Once, while leading a seder in the army a young soldier rose to ask a question at the very beginning.  He wanted to know if the seder was relevant any more because he was born in Israel, and he could not understand how we could be reciting:  "now we are in exile-next year in Jerusalem".  After all, it is simple not true asked the soldier.  Rav Lau's reply was very inciteful.  He explained that the vision of chazal was not only that some of the Jewish people should be, but we should be concerned about the entire Jewish people.  When we pray, we do not pray in the singular, but only in the plural.  The blessing of redemption, Zion, Jerusalem, etc are not only for some of the Jewish people, but for the entire nation. 

When we have our sedarim this year let's think not only about our lives and families, but about what we can do to share what we have with others.  There are soldiers who are still MIA, communities who are still threatened by terrorist attacks, etc.  And let us hope that Hashem will, indeed, bring about the final redemption quickly and in our days.

Chag Kasher v'sameach,

Zalman Eisenstock