As we approach Pesach, let us review an interesting and meaningful insight. At the very beginning of the Haggadah, we recite Ha Lachma Anya, where we declare: “HaShata Hacha—this year we are here; L’shanah Haba’ah be’Ara de’Yisrael—the coming year we should be in the Land of Israel.” We then continue, “HaShata Avdin—this year we are slaves; L’shanah Haba’ah Bnei Chorin—next year we should be free.”
The Frierdiker Rebbe, who was miraculously saved from Russia in 1927, later shared an observation recorded by the Rebbe. After his rescue, and following the Rebbe’s marriage in Warsaw, the Rebbe spent Pesach with his father-in-law. During that time, he carefully observed and documented the customs of the Frierdiker Rebbe, which were later published.
One of these customs relates to the pronunciation of the word Haba’ah in the Haggadah. The Frierdiker Rebbe noted that his father, the Rebbe Rashab, would pronounce the word differently in the two instances it appears. The first time, he emphasized the first syllable—HaBa’ah—placing the stress on the Beis. The second time, he pronounced it Ba-Ah, emphasizing the Alef. This was done consistently every year, clearly with intention.
When asked about its meaning, the Rebbe Rashab did not provide a direct explanation, telling his son that he would understand when he matured. Later, when the Frierdiker Rebbe himself was asked, he connected this distinction to a Rashi in Chumash.
In the narrative of Yaakov meeting Rachel, the Torah uses the word Ba’ah in two slightly different ways. Rashi explains that when the emphasis is on the latter syllable (Ba-Ah), it means she is presently coming. When the emphasis is on the earlier syllable (Ba’ah), it means she has already arrived. Thus, the same word can indicate either an action in progress or one already completed.
Applying this to the Haggadah, the Frierdiker Rebbe suggests that the first L’shanah Haba’ah refers to something already realized—we are, in a sense, already in Eretz Yisrael. The second refers to something still in the process of unfolding—becoming truly free.
The Rebbe elaborates on this idea in a letter. When speaking about being in Eretz Yisrael, even on a spiritual level, the moment a person truly desires it and sets his mind toward it, he is already there. Thus, when we say L’shanah Haba’ah be’Ara de’Yisrael, it can be understood as something that has already “arrived.”
In contrast, becoming Bnei Chorin, truly free, is not entirely dependent on one’s personal decision. Halachically, a slave requires a formal Get Shichrur to become free. Freedom involves a process and Divine intervention. Therefore, this second stage is still “on the way”—not yet fully realized.
However, the Rebbe raises a question. Historically, it seems the order should be reversed. The Jewish people first became free upon leaving Egypt and especially upon receiving the Torah, as Chazal teach: “Ein lecha ben chorin ela mi she’osek baTorah”—true freedom is achieved through Torah. Only afterward did they enter Eretz Yisrael. If so, why does the Haggadah present Eretz Yisrael as already achieved and freedom as still pending?
The Rebbe leaves this question unresolved in that context, though it is addressed in other teachings. From our perspective, we can observe that physically being in Eretz Yisrael does not necessarily mean one is truly free. One can be in the Land and still experience exile. True freedom—inner, spiritual freedom—is a deeper and more challenging attainment.
An additional perspective is brought from the Rebbe’s Haggadah, referencing the Zohar and the Rambam. The Zohar indicates that Olam Haba already exists, while the Rambam explains that although it exists now, it is called Olam Haba because it is experienced after one’s service. Thus, something can exist already, yet still be considered “to come.”
This parallels our phrase L’shanah Haba’ah. Even before we say it, in a certain sense, that future is already present. The reality exists—it is only our experience of it that is still unfolding.
In conclusion, whether we understand these expressions as already fulfilled or still in process, they are certainly destined to be realized. We pray that we should merit both—to be truly free and to be in Eretz Yisrael in every sense—through the coming of Mashiach, speedily in our days.
SUMMARY
The class explains the dual meaning of “L’shanah Haba’ah”—as both already present and still unfolding. Being in Eretz Yisrael can be immediate through desire, while true freedom requires deeper transformation. Ultimately, both are destined to be fully realized with the coming of Mashiach.