The last day of Pesach is associated with our hopes for the coming of Moshiach. About two hundred and fifty years ago, as the time for Moshiach drew closer, the Baal Shem Tov instituted a custom: on that day he would partake of Moshiach's Seudah, the festive meal of Moshiach.
Moshiach's Seudah is intended to deepen our awareness of Moshiach and enable us to integrate it into our thinking. Partaking of Moshiach's Seudah reinforces our belief in the coming of Moshiach, translating our awareness of Moshiach into a physical experience which leads us to associate it with our flesh and blood.
The Baal Shem Tov's linking of our awareness of Moshiach to the physical is significant because it prepares us for the revelations of the Era of the Redemption, when the G-dliness enclothed within the physical world will be overtly manifest. Chassidus explains that the preparations for a revelation must foreshadow the revelation itself. Since, in the Era of the Redemption, the revelation of G-dliness will find expression even in the physical world, it is fitting that our preparation for these revelations be associated with physical activities such as eating and drinking.
When Moshiach comes, a similar transformation will occur throughout all of creation. Even the material and mundane aspects of the world will reveal G-dliness. Like many other teachings of the Baal Shem Tov, the custom of conducting Moshiach's Seudah was explained and widely disseminated by the successive Rebbes of Chabad. Moreover, in 5666 (1906) the Rebbe Rashab added a new element to Moshiach's Seudah, the drinking of four cups of wine.
During the time of the Baal Shem Tov, the main ingredient of Moshiach's Seudah was matzah. The tasteless flatness of matzah symbolizes selfless humility, a desire to transcend oneself. Wine, by contrast, is flavorful and pleasurable, and thus symbolizes the assertiveness of our individual personalities.
Combining matzah and wine in Moshiach's Seudah teaches us that self-transcendence does not require that we erase our personal identities. Self-transcendence may be accomplished within each individual's nature. A person can retain his distinctive character and identity, yet dedicate his life to spreading G-dliness instead of pursuing personal fulfillment. Once he has transformed his will, an individual can proceed to a more complete level of service of G-d in which his commitment permeates every aspect of his personality.
Our generation has been charged with the responsibility of making all Jews aware of Moshiach - and this includes the custom of conducting Moshiach's Seudah. There are those who argue that speaking openly about the coming of Moshiach may alienate some people. The very opposite is true. We are living in the time directly preceding the age of Moshiach. The world is changing and people are willing, even anxious, to hear about Moshiach.
Adapted from the teachings of the Rebbe, reprinted with perm. from Sichot in English
The Meal of Moshiach
The Previous Rebbe related that of the Baal Shem Tov’s three meals on Acharon shel Pesach (the last day of Pesach), the final one was held in the afternoon, towards evening (at the close of the festival), and that it was called “Seudat Moshiach” because the light of Moshiach is revealed on Acharon shel Pesach.
The Rebbe said that the Previous Rebbe “was especially joyful at this meal (Seudat Moshiach), more so than during the rest of Pesach, except for the Sedarim, during which he was especially joyful—because as stated in Kitvei Ha’Arizal (the writings of the Arizal), we must be joyful at that time. In general, though, from the entire Pesach, the joy of Acharon shel Pesach was unique. Say l’chaim! Sing a happy niggun!”
Festive Meal of Moshiach
