B'nei Horin: The Aches and Joys of Freedom

All Who are hungry Come and Eat … There are two different expressions here. For those who are hungry, we say, kol d'khfin, “All who are hungry,” come eat the bread of poverty. For those who have food but don’t have the means to observe the rituals of Passover eve, we say, kol d'tzrikh, “All who are in need, come celebrate Passover.
The statement goes on to say that remembering the rite of Passover is as acceptable to the Holy One as doing it. If one is able to offer the Passover offering one should do so but now that it is not possible to offer the sacrifice, by celebrating the Seder (and remembering it), it is as good as actually offering the sacrifice. Thus, the Holy One considers it as good as actually fulfilling the commandment if circumstances make it impossible to do so. Therefore, we say, next year when we hope to be in the land of Israel we will offer the sacrifices according to all the details of the law.
There are two things that prevent us from observing the Passover sacrifice. The first thing preventing us is living in exile outside of the land of Israel. But even if we are in the land of Israel, if we are still living under the subjugation of other nations, it would still be impossible for us to rebuild the Temple and to make the sacrifice. This is the second thing preventing us from observing the pesach offering. These two obstacles, exile and our inability to rebuild the Temple, are mentioned in this passage: "Now we are here" and "Now we are slaves."
The first part of this passage is in Aramaic (Now we are…) while the second part of the passage is in Hebrew (Next year may we…) The word shanah, year, is used because it comes from the same root as the word shanuy, change. We hope that the year will pass with all its changes. It is more appropriate to refer to this year with the Aramaic hashata.^*The word Hashata implies that this is how we are right now but we hope our condition will change even sooner than next year. Why should we wait until next year to return to the land of Israel and rebuild the Temple? This word can also mean "now" in Aramaic. We should not say, "This year we are here; this year we are slaves." We hope that we will merit to cease being slaves and return to the land of Israel even sooner and not next year. Hashata, now, is more immediate than hashana, this year.

And it says, “And the tablets were the work of God, and the writing was the writing of God, inscribed upon the tablets” (Exodus 32:16).

Don't read it as harut [‘inscribed’], but heirut [‘freedom’]. For there is no free person but the one who labors in the study of Torah.

Now we are here: Having mentioned the Passover offering, we may have caused some sadness among those who have gathered around the table, since we have mentioned the destruction of the Temple and the sacrifice that is no longer offered. Therefore, we say the leader of the Seder comforts the members of his household and tells them: this year we are here and unable to fulfill all our obligations such as offering the Passover sacrifice; next year we will be in Jerusalem! At the very least, this year we are still slaves here but next year we may be free. This is a type of prayer: 'May it be God's will that the Holy one fulfill His promise and oath to redeem us from our exile so that we will merit the privilege of offering the Passover sacrifice in Jerusalem next year!' This passage is recited in Aramaic because this was the language of our ancestors in Babylonia where it was composed. It was recited in Aramaic so that the women, children and those who were illiterate would understand it. There are those who say that in Jerusalem it was also recited in Aramaic because Aramaic was a language associated with joyous occasions.