Exile and Redemption are Intertwined

We declare השתא הכא לשנה הבאה בארעא דישראל, now we are here, next year in Eretz Yisroel. Why is it necessary to declare that we are here? Is it not obvious that we are presently outside of Eretz Yisroel? This declaration is even more perplexing for those who currently live in Eretz Yisroel. Why would those living in Eretz Yisroel need to say that “now we are here?” The answer to this question is based on the words of the Maharal in the beginning of Netzach Yisroel, where he writes that גלות, exile, and גאולה, redemption, are intertwined. The Maharal writes that the Jewish People cannot experience redemption until we first undergo exile. Given the explanation of the Maharal we can better understand why we must first declare that “now we are here.” Even those currently residing in Eretz Yisroel are in exile, as we have not yet witnessed the Ultimate Redemption. For this reason we initially declare that “now we are here,” and then we can merit that next year we will be in Eretz Yisroel.
Alternatively, the word הכא is in gematria 26, and the Name of HaShem also equals 26. Thus, we are declaring that despite the fact that we are in exile, the Divine Presence is amongst us. The Gemara (Sukkah 53a) states that when the Tanna Hillel would come to the Simchas Bais HaShoeiva, the ceremony of the water drawing in the Bais HaMikdash, he would proclaim, “אם אני כאן הכל כאן, if I am here, everyone is here.” Rashi writes that the word אני alludes to the שכינה, the Divine Presence. Thus, Hillel was saying that if the Divine Presence is manifest, then everyone will come to the Bais HaMikdash. It is noteworthy that the word הכא, when rearranging the letters, spells out the words, אני כאן הכל, I am here, all (are here).

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