One of the most important elements of Pesach, the festival that celebrates the freedom of the Jewish people, is that it serves as a preparation for the complete and eternal Redemption through our righteous Moshiach.1

Thus the verse states:2 “I shall reveal wonders [at the time of the final Redemption that are] similar to [those that were revealed at] the time of your exodus from Egypt.” In fact,3 the exodus from Egypt made all subsequent redemptions possible, the final one as well.

More specifically: the first days of Pesach relate mostly to the exodus from Egypt, while the last days are more closely connected to the coming Redemption.4 This is also to be seen from the Haftoras read during the final two days, dealing as they do with the theme of each day:5

The Haftorah of the seventh day of Pesach is the Song of David,6 since on that day (as well as on the final day of Pesach) there is a connection to Moshiach, a descendent of David.7 Particularly so with regard to the Haftorah on the final day, which speaks directly about the coming Redemption.

During these two last days of Pesach, the greatest emphasis on the final Redemption is found on the final day, Acharon Shel Pesach, when the Haftorah speaks openly and at length about the coming Redemption, and about the personality of Moshiach himself,8 the conduct of the world at that time,9 and the ingathering of the Jews.10

The relationship between Acharon Shel Pesach and the coming Redemption was revealed to an even greater extent by the Baal Shem Tov,11 who instituted a special third and final Acharon Shel Pesach meal, naming it “Moshiach’s Feast” because “this day is illuminated by a ray of the light of Moshiach.”12

Even before the Baal Shem Tov instituted this special additional meal, Moshiach was commemorated by the special Haftorah recited on Acharon Shel Pesach. What is the significance of celebrating something as lofty as the future Redemption with another physical meal?

Commemorating the coming Redemption in such a fashion also causes its radiance to permeate the individual not only in his thought and speech (something accomplished by reciting the Haftorah) , but also in his physical body. Thus this concept is assimilated within the person’s actual body.

Additionally, celebration and commemoration by a meal points to the holiness that will permeate the entire physical world when Moshiach comes. For at that time “the glory of G‑d shall be revealed, and all flesh shall observe….”13 This permeating of the material by the spiritual is best realized by the sanctification of food.

For a Jew eats even an ordinary meal with the intention of bringing holiness into this world, and how much more so with regard to a meal on a holy day! Surely, then, the special once-a-year Acharon Shel Pesach “Moshiach’s Feast” enables us to better realize how all of physicality will be imbued with holiness at the time of the Redemption.

The effect of this special event is, of course, not limited to the day of Acharon Shel Pesach itself. Rather, the idea is that it should affect the Jew throughout the year, so that all he does in relation to the mundane world will be permeated with holiness and spirituality, like the spirituality that will permeate the world upon Moshiach’s arrival.

The lesson of Acharon Shel Pesach , however, is not limited to man’s relationship to the physical world; it also relates to each Jew’s inner spirituality. For the level of Moshiach is at the core of every Jewish soul. Acharon Shel Pesach enables each Jew to reveal this core throughout the year, thereby serving G‑d with every fiber of his being.

Based on Sefer HaSichos 5748 , Vol. II, pp. 384-386.