Introduction

The Passover Seder is a ritual observed at the beginning of the Jewish holiday of Passover. It is conducted throughout the world on the night of the 15th day of Nisan in the Hebrew calendar and also on the following night in the Diaspora. 

15 Steps

In the middle ages of France, the Seder was organized into 15 steps either by Rashi or one of his disciples. These steps were first recorded in the Machzor Vitry, an 11^th century prayer book that incorporates legal rulings, composed by Rabbi Simcha of Vitry, a French scholar and disciple of Rashi. Some have the custom to recite the name of each step before performing the ritual. 

It is interesting to note that these specific steps are neither mentioned by the Talmud nor Maimonides. However these steps are included in most printed texts of the Haggadah. Due to the length of this topic the author has divided this subject into 3 articles each covering 5 of these steps. This article discusses the last 5 steps starting from the festive meal and concluding with the prayer of return to Jerusalem.    

The following table lists these 5 steps with their names in Hebrew and English with a citation from the Shulchan Aruch (Orach Chaim).

Number	Hebrew	English	Citation
11	שלחן ערוך	Eat the Festive Meal	476:1-2
12	צפון	Eat the Afikoman	477:1
13	ברך	Recite Grace After Meals	479:1
14	הלל	Recite Balance of Hallel	480:1
15	נרצה	Completion of Seder	N/A

For each of these steps the author will address the following questions:

• Ceremony – what is actually done?
• Reason – why it is done?
• Origin – what is the origin of the practice?
• Halacha – what are the different views?

Glossary

For ease of reading the author has provided a glossary of terms related to Passover which are frequently cited in this article. The following table lists these words in English (in alphabetical order), Hebrew, and their meaning.

English	Hebrew	Meaning
Haggadah	הגדה	Text for the Seder
Matzo (or Matzah)	מצה	Unleavened Bread
Seder	סדר	Ritual of these 15 steps

Menu

The following table lists the essential food items for this stage of the Seder including the name in English, Hebrew, function, and step in the Seder.

English	Hebrew	Function	Step (s)
Wine	יין	Sanctification	13 and 15
Matzo Unleavened bread)	מצה	Remember Exodus	12

Step 11 – Eat the Festive Meal

Ceremony

At this stage the participants of the Seder eat a festive meal in honour of the holiday of Passover. To enhance the spiritual nature of this meal the Yalkut Yosef (477:14) suggest Torah study between courses, especially the laws of Passover and the mishnayot of tractate Pesachim.      

Reason

The Torah (Leviticus 23:3, 7-8, 21, 24, 27, 35-36) calls the Sabbath and festivals, “A holy occasion” or in Hebrew  מקרא קדש. The Sifra (12:4) explains that one sanctifies the festivals by festive meals (except for the Day of Atonement which is a fast day) and suitable attire. Hence the meal at the Seder is one of the festive meals of Passover.

Origin

Based upon the above reason, the concept of a festive meal is biblical. However the obligation for a festive meal is rabbinic because the enumerators of the 613 mitzvoth do not count this meal as one of the biblical mitzvoth. Hence if one partakes of a festive meal he sanctifies the festival.   

Halacha

Neither the Talmud nor Shulchan Aruch specifies the menu for this meal. In the words of Maimonides (Laws of Passover 8:9), “One eats whatever one desires to eat and drinks whatever one desires to drink (provided that the food is kosher).” The Rema (Orach Chaim 476:1) advises that a person should not overeat at this meal to leave room for the consumption of the Afikoman (Step 12) which follows the meal. In addition the Rema (ibid.) cautions against drinking too much wine at this meal, lest he become intoxicated or falls asleep and will not complete the Seder.

The Yalkut Yosef (475:79) records a dispute about reclining during this festive meal. On one hand one should recline as a symbol of freedom as at step 8 – eating the matzo. On the other hand it is not convenient to recline during the entire meal since we sit upright on chairs when dining. By contrast at the time of the Mishna, people ate on divans and therefore reclining at meal time was common. The Yalkut Yosef concludes that it is up to the discretion of the person.            

Although there are no specific requirements for this meal the Halacha focuses on the following:

• Roasted meat.
• Hard boiled eggs.

Roasted Meat

The Shulchan Aruch (Orach Chaim 476:1), based upon the Talmud (Pesachim 53a), prohibits the consumption of a lamb or goat in its first year from birth, complete with legs and innards, and roasted over an open fire on the night of the 15^th (and 16^th in the Diaspora) because this was the exact manner of roasting the paschal offering in temple times. It is prohibited to offer an animal outside of the temple in Jerusalem.  However the Shulchan Aruch (ibid.), based upon the Talmud (ibid.), rules that the consumption of roasted meat at the Seder which does not meet the above 3 conditions depends upon local custom. Hence some permit the consumption of this roasted meat and some do not, to avoid people assuming that this meat is the Paschal offering even though it is not exactly similar to the preparation of the paschal offering.

The Sephardim follow the lenient opinion but the Ashkenazim are stricter and do not eat any roasted meat on the night of the 15^th (and 16^th in the Diaspora) including pot roast (Mishna Berurah 476:1). Those that follow the strict opinion do not consume roasted meat even of beef and fowl since these animals require ritual slaughter (Shulchan Aruch 476:2). The halachic commentators debate the case of meat which is cooked first and then roasted. The Mishna Berurah (ibid. 476:1) rules stringently but the Aruch Hashulchan (ibid. 476:2) rules leniently in this case and pot roast. Both sources agree that one may eat meat that is roasted first and then cooked (ibid. 476:1 and 476:2 respectively).   

Hard Boiled Eggs

The Rema (Orach Chaim 476:2) notes that some communities have the practice of eating eggs at the festive meal for a number of reasons as follows:

• Sign of mourning – for the destroyed temple which means we cannot partake of the paschal offering Rema (ibid.).
• Remembrance of the festive offering – which was eaten at the Seder in temple times in addition to the paschal offering (Gaon of Vilna).
• Requesting deliverance – The Aramaic word for egg (ביעא) also means requesting, meaning that we request from Hashem deliverance from exile (Chayei Adam 130:6).
• Nature of egg – The Chatam Sofer remarks that the egg symbolizes the Israelites in a difficult exile. The longer the egg is cooked the harder it becomes. Similarly the more difficulties the Israelites endure the stronger they become as the verse states (Exodus 1:12), “As much as the Egyptians afflicted the Israelites, so the Israelites would increase and spread out.”
• Silence our enemies – Just as an egg has no opening so too should the enemies of the Israelites be silenced (Yalkut Yosef 472:54 with note 138).  

By contrast some Sephardic communities eat the eggs after Kiddush. It is interesting to note that neither Maimonides nor Rabbi Yosef Karo, author of the Shulchan Aruch, mentions this custom. 

Appendix 1 discusses the obligation to rejoice on a festival with respect to the Seder.

Guests  

The Shulchan Aruch (ibid. 2), based upon Deuteronomy 16:14, writes that one should provide food for the needy (e.g. widows and orphans) so that they can also enjoy a festive meal.  Maimonides (Laws of Festivals 6:18) elaborates, “When a person eats and drinks in celebration of the festival he is obligated to feed the needy. In contrast, a person who locks the gates of his courtyard and eats and drinks with his children and his wife, without feeding the poor and the embittered, is not rejoicing as a mitzvah, but rather rejoicing his stomach.” In a similar vein, Maimonides (Laws of Purim 2:17) writes, “There is no greater and splendid happiness than to gladden the hearts of the poor, orphans, widows, and converts. One who brings happiness to the hearts of these unfortunate individuals resembles the Divine Presence, which Isaiah 57:15 describes as: reviving the spirit of the lowly and those with broken hearts.”

In addition to hosting people at home, several synagogues or social organizations sponsor a community Seder for the needy or as outreach. The largest community Seder in the world is held in Katmandu Nepal and is organized by the Chabad outreach organization. An article describing the history of this Seder may be found at:

https://www.chabad.org/news/article_cdo/aid/3980839/jewish/30-Years-in-Kathmandu-How-Worlds-Largest-Seder-Transformed-Jewish-Life-in-Asia.htm

Step 12 – Eat the Afikoman

Ceremony

The Shulchan Aruch (Orach Chaim 477:1) writes that after completing the meal one is obligated to eat 1 (or 2) olive quantities of matzo from the matzo which was set aside at step 4 – Breaking the Middle Matzo. If there are many participants at the Seder the leader of the Seder should distribute small pieces from the middle matzo and the others should take additional matzo to reach the 1 or 2 olive volume (Yalkut Yosef (477:6)).  

Reason

The Afikoman is a commemoration of the paschal offering when the temple was standing. The meat of the offering was eaten at the end of the festive meal when people were satiated to avoid breaking the bones of the offering (Dirshu ibid. 3). The Torah (Exodus 12:46) prohibits the breaking of the bones to demonstrate that the Israelites are free people and will not eat the meat of the offering as slaves who would consume every piece of meat including those near the bones (Sefer HaChinuch Mitzvah #16). In addition the meat of a sacrificial offering should be consumed at a leisurely pace and not when one is hungry (Dirshu ibid.).   

Origin

After the destruction of the temple the sages instituted the practice of eating matzo at the end of the Seder in commemoration of the paschal offering (Pesachim 119a). Even though the taste of matzo is not similar to meat, the consumption of matzo at the Seder is a biblical commandment and can serve as a commemoration (Dirshu ibid. 2).

The word Afikoman originates from the Greek language and means dessert. The sages of the Mishna adapted this word to Aramaic to mean (Pesachim 119b):

• Take back the dinnerware – to inform the participants of the Seder to not take any leftovers home, lest they partake of the paschal offering in more than one location which the Torah prohibits (Exodus 12:46).        
• Take out tray to serve dessert – in a regular meal dates, roasted grains, and nuts served after the meal. In the case of the Seder no dessert is eaten after the Afikoman (Pesachim 119b).

The Yalkut Yosef (Introduction to Section 477) explains that the custom to call this matzo as Afikoman emphasizes that the matzo eaten at this time should be enjoyable as dessert.

Halacha

In commemoration of the paschal offering the Halacha emphasizes the following points:

• Quantity – The Shulchan Aruch (ibid.) rules that a person should consume at least 1 olive volume of matzo for the Afikoman.  However the Mishna Berurah (ibid. 1) suggests eating 2 olive volumes of matzo (viz. one to commemorate the paschal offering and the other for the matzo eaten with this offering). The Yalkut Yosef (477:1) agrees with this ruling. Since this ritual is of rabbinic origin one may use the smaller measure of an olive (i.e. 19.2 cc). The table at the end of this section lists the amount of matzo to be consumed.    
• Method of Consumption – The Dirshu (477:1) records a dispute whether one should consume the 2 olives volumes together or one after the other and leaves to the discretion of the participants at the Seder. The Dirshu (ibid. 4), quoting the Shulchan Aruch Harav (ibid. 5), relates that some have the custom to wrap the Afikoman and place it behind their shoulder and say, “Like our ancestors left Egypt with their leftovers bound in their garments on their shoulders based upon Exodus 12:34”. In addition the Dirshu (ibid.), quoting the Kaf Hachaim (ibid. 1), states that some have the custom to say, “In commemoration of partaking the paschal offering when satiated” when consuming the Afikoman.      
• Reclining – The Shulchan Aruch (ibid.) rules that a person should consume the Afikoman when reclining to show freedom. The Mishna Berurah (ibid. 4) comments that if a person did not recline he need not repeat this step.
• Before midnight – The Shulchan Aruch (ibid.) rules that one should eat the Afikoman before midnight in commemoration of the paschal offering which was eaten before midnight (Mishna Berurah ibid. 6 based upon the Talmud (Zevachim 56b)). The Dirshu (ibid. 9) explains that midnight in Halacha corresponds to the midpoint between sunset and sunrise which is also 12 hours after midday (i.e. midpoint between sunrise and sunset based upon the Talmud Pesachim 94a).  In any event midnight in Halacha may be different than 12:00 AM. However the Afikoman ceremony is still valid if performed after midnight (Yalkut Yosef 477:8).  
• One place – The Afikoman should be eaten in one place (Rema on Shulchan Aruch ibid. 478:1) in commemoration of the paschal offering which was eaten in one place (Exodus 12:46).      
• No blessing – The Shulchan Aruch (ibid.) states that one does not recite a blessing before eating the Afikoman. The Mishna Berurah (ibid. 5) explains that the sages did not institute a blessing over this ritual because it is commemorative. In addition the blessing over the mitzvah of eating matzo in step 7 – Blessing on Eating Matzo covers the Afikoman. 
• No eating after the Afikoman – The Shulchan Aruch (Orach Chaim 478:1), based upon the Talmud Pesachim 119b, rules that one should not eat anything after the Afikoman until the following morning. Both the Yalkut Yosef (477:13) and Dirshu (478:5) permit drinking tea, coffee, soft drinks, and water after the Afikoman. The Mishna Berurah (ibid. 1) explains that the taste of the Afikoman should remain with the person at the Seder night. Although a person will drink two more cups of wine at the Seder which may remove some of the taste of the matzo this is not a concern because at the time of the temple wine was consumed after partaking of the paschal offering.   

The table shows the range of amounts of matzo, in fractions, to be eaten at this stage 2/3 of an egg volume for a healthy person (i.e. 2 olive bulks – lenient measure) and 1/3 of an egg volume (i.e. one olive – lenient measure) for a sick person (Yalkut Yosef 477:1).   

Machine Matzo – 30g

Volume (of egg)	Range
1/3 – Sick or Elderly Person	1/3 – 2/3
2/3  – Healthy Person (Note 1)	2/3 – 4/3

Note 1: Rabbi Dovid Feinstein (Haggadah Kol Dodi, 5745 p. 1) sets the amount at 1 machine matzo for the Afikoman. 

Handmade Matzo – 60g

Volume (of egg)	Range
1/3 – Sick or Elderly Person	1/6 – 1/3
2/3  – Healthy Person	1/3 – 2/3

Significance

At the time of the temple the paschal offering was eaten together with matzo and maror at the end of the meal, either as a sandwich according to Hillel or separately according to the rabbis, as explained in step 10 – Eating the matzo-maror sandwich. At present when the temple is not standing the Talmudic commentators debate the significance of the Afikoman. Rashi and his grandson the Rashbam (Pesachim 119b) opine that one fulfills the main obligation of eating matzo at the Seder at step 12 (i.e. eating Afikoman) as at the time of the temple, even though one consumes matzo with the related blessing at steps 7 and 8. The rabbis instituted the practice of eating matzo at the beginning of the meal to correspond to a regular festive meal where one consumes bread at the beginning of the meal.

By contrast the Rosh of the 13th-14^th centuries in his abstract of Talmudic law (Pesachim 10:34) opines that the main matzo of eating matzo with blessings occurs at the beginning of the meal (i.e. steps 7 and 8). Otherwise there would be a requirement to eat maror at the end of the meal, either alone (corresponding to step 9) or with the Afikoman (corresponding to step 10). In addition The Aruch Hashulchan (ibid. 477:1) explains that it seems unusual to recite the blessing on the matzo at step 7 when the main consumption of matzo is at step 12. Hence the Shulchan Aruch follows the view of the Rosh.  

Step 13 – Recite Grace after Meals

Ceremony        

The Shulchan Aruch (Orach Chaim 479:1) writes that after eating the Afikoman one recites the grace after meals and then drinks the 3^rd cup of wine. The grace consists of blessings on:

1. Food – provided through the bounty of Hashem.
2. Land of Israel – and including the commandments of circumcision and study of the Torah.
3. Jerusalem and monarchy of David – including mention of Passover during the Passover holiday.
4. Hashem’s goodness – our king, redeemer, and provider.

The recitation of grace after meals is not unique to the Seder. Rather it is recited after any meal, whether weekday or festive, eaten with bread.  

Reason

The Sefer HaChinuch (Mitzvah #430) explains that the mitzvah of reciting grace after meals is to express gratitude to Hashem for sustenance based upon Deuteronomy 8:10. In fact the Torah alludes to this gratitude by the verses that follow the commandment of grace.

Verse 12 – “Beware that you eat and are sated. Build good houses and dwell therein.”

Verse 13– “Your herds and flocks will multiply. Your silver and gold will increase and all that you have increases.”

Verse 14 – “Your heart will become haughty, and you forget Hashem, your G-d, Who (divine) took you out of the land of Egypt, from the house of bondage.”  

In addition the 2^nd and 3^rd blessings of this grace emphasize that consumption of food is not merely to physically sustain a person. Rather a person should reflect on the land of Israel and the eventual restoration of the Davidic monarchy and the temple in Jerusalem.   

Origin    

The recitation of grace after meals is a biblical commandment based upon the verse (Deuteronomy 8:10), “You (Israelites) will eat and be satisfied. Then you shall bless Hashem, your G-d, for the good land He has given you.” The Talmud (Berachot 48b) derives these 4 blessings in the grace after meals as follows:

1. Food – “You (Israelites) will eat and be satisfied. Then you shall bless.”
2. Land of Israel – “For the land”.
3. Jerusalem – “Good”. The Talmud (ibid.) connects Deuteronomy 3:25, “This good mountain and Lebanon” to Jerusalem and the temple respectively. Jerusalem is called by scripture as the mountain because of its hilly terrain, as in Isaiah 27:13, “It shall be on that day that a great shofar shall be sounded. Those lost in the land of Assyria and those exiled in the land of Egypt shall come and prostrate themselves before Hashem on the holy mountain in Jerusalem.”  The Sifra (on Deuteronomy 3:25) explains that Lebanon in this verse refers to whitening based upon the Hebrew word לבן which means white. In effect the temple provides “whitening of sin” through atonement.
4. Hashem’s goodness – “Has given you” – refers to Hashem’s bounty because the land was previously mentioned in this verse.   

In addition the Talmud (ibid.) provides an historical development of the grace after meals as follows:

1. Food – Moses composed the format of this blessing at the time that manna fell from heaven.
2. Land of Israel – Joshua composed the format of this blessing when the Israelites entered the land of Israel.
3. Jerusalem and the temple – King David composed the opening format of this blessing (i.e. on have mercy on Your (divine) people Israel and Jerusalem Your city) when he conquered Jerusalem and established it as the capital city of Israel. Kind Solomon composed the later format of this blessing (i.e. great and holy house) when he built the temple.
4. Hashem’s goodness – The sages of the pre-Mishna era composed this blessing after the Roman government permitted the Israelites to bury the slain of Betar (pronounced as Beitar). This city was the base of Bar Kochba’s ill-fated rebellion against Rome during the reign of Emperor Hadrian. When the Romans defeated Bar Kochba’s army they slaughtered hundreds of thousands of Betar’s residents and did not permit the Israelites to bury their dead. Rabban Gamliel, head of the Sanhedrin, bribed the Roman officials to allow burial and with a new emperor his request was granted. Although many years had passed from the battle the bodies miraculously did not decompose. In view of this miracle the sages of that time added this blessing to the grace after meals.    

The Aruch Hashulchan (Orach Chaim187:1), quoting the Rashba 13^th-14^th century Talmudist, explains that the first 3 blessings are biblical and therefore from the time of Moses. However the exact format of the blessings was composed later. For example, before the conquest of the land by Joshua the second blessing ended with the words, “For the inheritance of the land and sustenance”. After the conquest of the land of Israel, Joshua changed the wording to, “For the land and sustenance”, as it is at present (Aruch Hashulchan ibid. 188:1). Similarly before the conquest of Jerusalem by King David the third blessing ended with the words, “Hashem, saviour of Israel”. After the establishment of the Davidic line, the text included a prayer for the preservation of the monarchy with the same ending, “Hashem, saviour of Israel”. After the destruction of the temple the wording changed to, “Hashem, builder of Jerusalem”, as it is at present.                     

Halacha

The Talmud (Berachot 44a) connects Deuteronomy 8:9, “A land (Israel) in which you will eat bread without scarcity” to the next verse about grace to prove that grace after meals is only required for a meal with bread.

In addition to reciting grace, the Shulchan Aruch (Orach Chaim 479:1) mentions the requirement to hold a cup of wine during this recital. After completing grace one drinks this cup of wine while reclining as the 3^rd cup of the 4 cups of wine at the Seder. The Dirshu (ibid. 3) quotes different views whether it is sufficient to hold the cup or to raise the cup a handbreadth (about 8.5 cm or 3.3 in) above the table. The Shulchan Aruch (ibid. 183:4) rules that when one recites grace after meals with a cup of wine he should raise the cup above the table. The Mishna Berurah (ibid. 16) explains that everyone present should see the cup. However at the Seder this may not be necessary because each participant at the Seder has his own cup. The Dirshu (ibid.15) discusses the time to put the cup down, either at the end of the 4^th blessing or the end of the grace after meals.        

Step 14 – Recite Balance of Hallel

Ceremony

The Shulchan Aruch (Orach Chaim 480:1), based upon the Talmud (Pesachim 117b-118a), rules that at this step of the Seder one recites the following praises of Hashem:

• Rest of (Egyptian) Hallel – Psalms 115:1-118:29 and the concluding blessing of Hallel, “They shall praise You, Hashem”.
• Great Hallel – Psalm 136:1-26.
• Soul of every living being shall praise Your Name, Hashem (in Hebrew חי כל נשמת) from the morning Sabbath and festival prayers. 
• May Your Name (of Hashem) be praised forever (in Hebrew לעד שמך ישתבח) from the daily morning prayers. 

Reason

One recites these songs of praise at the Seder as a sign of gratitude for Hashem’s protection throughout the ages and in anticipation of the future redemption. The exodus from Egypt as discussed previously in the Seder (i.e. Step 5 Tell the Story of the Exodus) encompasses both of these themes.

Origin

The Talmud (Pesachim 117b-118a) mentions the requirement to recite the balance of the Hallel and the “Blessing of the Song”. The Talmud (ibid. 118a) presents the following opinions about the latter:

1. Concluding blessing of Hallel. Tosafot (ibid.) explains that even in communities that do not recite this blessing on Hallel during the year, they would at the Seder as praise to Hashem. 
2. Selection from Sabbath and festival morning prayer – “Soul of every living being shall praise Your Name, Hashem. Tosafot (ibid.) explains that these two views are not in opposition, rather they are inclusive. Hence the practice to recite both of these selections at the Seder. Although not specifically mentioned in the Talmud the prayer, “May Your Name (of Hashem) be praised forever” is considered part of the prayer, “Soul of every living being shall praise Your Name, Hashem.

The Talmud (ibid.) quotes a baraita (teaching of the oral law not included in the Mishna) which mentions that the Great Hallel should be recited at the Seder.  

Appendix 2 analyzes the Egyptian and Great Hallel and their relationship to the Seder. 

Halacha

Divine Retribution and Awaiting Redemption 

Before reciting the remainder of the Hallel, the Ashkenazim practice the customs listed below which relate to divine retribution upon the enemies of Israel and the ensuing messianic redemption. These practices are cited neither by the Talmud nor Maimonides and originated in the middle ages as a result of the intense persecution of the Israelites in Europe. In the opinion of the author they were widely accepted for the Seder by Ashkenazim due to the crusades and Spanish inquisition. The first two customs are cited by the Rema (Shulchan Aruch 480:1) and the last by Mishna Berurah (ibid. 10).

• Divine retribution – Recite verses Psalms 79:6-7, “Pour out Your (divine) wrath upon the nations that do not know You (Hashem) and upon the kingdoms that did not invoke Your (divine) name. For they devoured Jacob and made his dwelling desolate.” It is interesting to note that a similar prayer occurs in Jeremiah 10:25. In a similar vein addition most Ashkenazim have the custom to recite Psalms 69:25, “Pour out Your (divine) fury upon them, and let Your (divine) burning wrath overtake them.” and Lamentations 3:66, “(Hashem) pursue them in anger and destroy them from under the heavens of Hashem.” Although these verses appear vengeful and not appropriate for the Seder the author provides the context for these verses by quoting from the Midrash. The Dirshu (ibid. 1) writes that the 4^th cup may be poured before or after reciting these verses. In addition the Dirshu (ibid. 13) notes that one may recite these verses standing at the door or sitting at the table. The Aruch Hashulchan (ibid. 1) favours the former view and states that it is proper to say, “Blessed is the one who comes (in reference to Elijah the prophet.) He then quotes Malachi (3:23), “Behold, I (Hashem) will send Elijah the prophet before the coming of the great and awesome day of Hashem (to herald the arrival of the messiah).” He quotes the Talmud Rosh Hashanah 11a  that states, ”Just as the Israelites were redeemed from Egypt in the month of Nissan so too in the future they will be redeemed by the messiah in this month.” The Jerusalem Talmud (Pesachim 10:1) explains that the 4 cups of wine at the Seder correspond to the 4 major exiles of the Israelites (i.e. Babylon, Persia, Greece and Rome). The current exile is a continuation of the Roman exile because each of the previous exiles ended by a subsequent world power and some degree of autonomy for the Israelites. In the case of the Roman Empire it transformed into other European powers (e.g. Spain in the 15^th-16^th centuries and Germany in the 20^th century). In addition the Jerusalem Talmud (ibid.) links the 4 cups to 4 verses that speak of divine retribution (literally 4 cups of punishment) against the enemies of Israel. Based upon these citations of the Jerusalem Talmud, Rabbi Nissim of Gerona of 14^th century Spain in his commentary on the Babylonian Talmud (beginning of chapter 10) explains the origin of the custom to recite Psalms 79:6-7 at the Seder. Appendix 3 describes in detail the context of Psalm 79 with respect to the persecution of the Israelites.                     
• Awaiting the redemption – One opens the front door to demonstrate that the night of the Seder is a night of protection based upon Exodus 12:42, “It is a night of anticipation for Hashem to take them out of the land of Egypt. This night is for Hashem, as a protection for the Israelites throughout their generations.” The Dirshu (480:11) writes that some have the custom to leave the doors unlocked demonstrating their faith in Hashem’s protection. However the prevailing custom is to lock the doors because of thieves. The Rema adds that due to our faith we can hasten the arrival of the messiah to redeem the Israelites and bring retribution upon the enemies of Israel.       
• Cup for Elijah – The Mishna Berurah (480:10) cites a custom to pour an extra cup of wine in honour of Elijah the prophet who will herald the arrival of the messiah. In this manner the Israelites show their faith that Hashem will redeem them from exile just as Hashem redeemed the Israelites from Egypt. The Aruch Hashulchan (ibid. 480:1) writes that the cup should be placed in the middle of the table as a sign of distinction. The Dirshu (ibid. 12) writes that one should use a large cup to display our hope in the redemption. In addition the Dirshu (ibid.) writes that one may pour this cup at the time of pouring the 4^th cup or at the beginning of the Seder. By contrast the Gaon of Vilna suggests a Halachic reason for this cup of wine. Since there is a dispute about drinking a 5^th cup we set a cup aside to await the coming of Elijah the prophet who will resolve disputes in Halacha.                   

Hallel with 3 People

The Shulchan Aruch (ibid. 479:1) cites a preference to recite the Hallel with 3 people and follow the procedure recorded in Mishna Berurah (422:20) as follows. The leader cites Psalms 118:1 and the others respond with the same verse. Then the leader continues with the next verse to which the others respond with Psalms 118:1. This process repeats for the next 2 verses. The Mishna Berurah (ibid.) adds that the others may recite verses 118:2-4 before the leader. 

In addition the Rema (ibid. 479:1) records the custom that the leader of the Seder recites Psalms 118:25 out loud with the listeners responding. The current custom is as follows:

1. The leader recites the first half of the verse, “Please, Hashem save now!” 
2. The listeners respond, “Please, Hashem save now!”
3. The leader repeats the first half of the verse, “Please, Hashem save now!”
4. The listeners respond, “Please, Hashem save now!”
5. The leader recites the second half of the verse, “Please, Hashem bring success now!”    
6. The listeners respond, “Please, Hashem bring success now!”   
7. The leader repeats the second half of the verse, “Please, Hashem bring success now!”   
8. The listeners respond, “Please, Hashem bring success now!”

Blessing of the Song

The Talmud (Pesachim 118a) records a dispute about the “Blessing of the Song”:

• Concluding blessing after Egyptian Hallel.
• Soul of every living being shall praise Your Name, Hashem (in Hebrew חי כל נשמת) from the morning Sabbath and festival prayers.   

The Shulchan Aruch (Orach Chaim 480:1) accepts both views of the “Blessing of the Song” because the Talmud did not favour one opinion over the other. The Shulchan Aruch (ibid.) includes the prayer, “May Your Name (of Hashem) be praised forever (in Hebrew לעד שמך ישתבח)” as part of the prayer “Soul of every being” even though the former prayer is not specifically mentioned in the Talmud because these prayers are recited together on the Sabbath and festivals. In addition the Shulchan Aruch (ibid.) includes the Great Hallel as part of the Seder because this chapter of Psalms mentions the exodus from Egypt and the splitting of the Sea of Reeds.      

By contrast Maimonides (Laws of Passover 8:10) only cites the first view for the blessing of the song (i.e. concluding blessing after Egyptian Hallel) because this blessing is customarily recited after Hallel in the prayers. However Maimonides in his commentary on the Mishna (Pesachim 10:7) states that it is praiseworthy to cite both versions of the “Blessing of the Song”. In addition Maimonides (Laws of Passover ibid.), based upon a variant text in the Talmud (Pesachim 118a), allows one to prepare a 5^th cup of wine and recite the Great Hallel but it is not obligatory. The Rema (ibid. 481:1), following Maimonides, cites this custom. 

Similar to the Shulchan Aruch, the Rosh (Pesachim 10:32) cites the practice of reciting the 3 forms of praise at the Seder. By contrast Rabbi Yitzchak Alfasi (Rif) on Pesachim 118a cites the first view of the blessing of the song and the practice to recite the Great Hallel.    

As discussed above, the Shulchan Aruch (ibid.) cites 2 forms of praise for the “Blessing of the Song” which the author has labeled 1 and 2 for reference as follows:

1. Concluding blessing of Hallel.
2. Selection from prayer.

Concluding Blessing

 In addition to the different views about the “Blessing of the Song” there are also different customs for the concluding blessing also labeled 1 and 2 for reference as follows:

1. Ending of blessing on Egyptian Hallel, “Blessed are You Hashem, the King who is lauded with praises (מלך מהלל בתשבחות).”
2. Ending of blessing on the Sabbath and festive prayers, “Blessed are You Hashem … Life-giver of the world (מלך א-ל חי  העולמים).”

The decisors of Halacha agree that only one concluding blessing is required for the ”Blessing of the Song. However they differ in which concluding blessing resulting in the following options as shown in the table below. This table includes option number, concluding version of Song of the Blessing, concluding blessing, and source in Halacha Shulchan Aruch (Orach Chaim) or Mishna Berurah (ibid.) .

Option	Song of Blessing	Concluding Blessing	Source
1	2 then 1	1	Shulchan Aruch (ibid.1)
2	1 then 2	1	Mishna Berurah (ibid. 5)
3	1 then 2	2	Mishna Berurah (ibid. 5)

The author will explain each option with its advantages as follows:

1. Start with the second text of blessing of the song and conclude with the first text of blessing of the song including its ending. This method has the advantage that the text and its ending are contiguous and Hallel is concluded in the regular way.
2. Start with the first text of blessing of the song, proceed with the second text of blessing of the song and conclude with the ending of the first blessing of the song. This method has the advantage that the first blessing is recited next to Hallel. 
3. Start with the first text of blessing of the song, proceed with second text of blessing of the song and conclude with the ending of the second blessing of the song. This method has the advantage that the second blessing is completed in its regular way as in the prayers.   

In all 3 options both versions of the song of blessing are recited. After reciting the concluding blessing one drinks the 4^th cup of wine.           

Step 15 – Completion of Seder (נרצה)

Ceremony

This step marks the end of the Seder. Neither the Talmud nor Shulchan Aruch specifies a formal ending of the Seder. However the prevailing Ashkenazi custom is to recite a liturgical poem which begins as follows, ”The order of the Passover service is now completed in accordance with all of its laws, ordinances, and statutes.” Just as we were worthy to perform it (this night) so may we be worthy to do so in the future.”   

In addition the universal custom is to recite a prayer for the future redemption “Next year in Jerusalem (the rebuilt).”

Reason

This ceremony marks the formal end of the Seder in which the participants cite that they complied with Halacha and therefore the Seder should be accepted by Hashem. Although not mentioned in the Talmud the prayer, “Next year in Jerusalem” is based upon the Talmudic dictum (Rosh Hashanah 11a), “Just as the Israelites were redeemed (from Egypt) in the month of Nissan so too the Israelites will be redeemed (in the messianic era) in the month of Nissan.”   

Origin

Rabbi Joseph ben Samuel Bonfils Elem (also referred to as Rabbi Yosef Tov Elem) of 11^th century France composed the above liturgical poem. The phrase “Next year in Jerusalem” is cited in the 15^th century work “Sefer Haminhagim”.

Halacha

The Mishna Berurah (480:6) cites the custom to recite additional liturgical songs after completion of this step.  Dirshu (ibid. 7) mentions the custom to recite the book of “Song of Songs” after the Seder because of allusions to the exodus from Egypt (e.g. ibid. 1:9-11 and 2:8-14) and to express the mutual love between Hashem and the Israelites. The Shulchan Aruch (ibid. 481:2) writes that after the Seder one should study the laws of Passover, read about the exodus from Egypt, and retell the miracles and wonders that Hashem performed to our forefathers until he nearly falls asleep.   

Conclusion

This article analyzed the last 5 of the 15 steps of the Seder, namely from the eating the festive meal until completion of the Seder. For each step the author discussed the nature of the step, its reason, origin, and disputes in Halacha with the objective to make the Seder more meaningful. In this manner one can fulfill the maxim of the sages, “In every generation an Israelite is obligated to see himself as though he had actually left Egypt.” As a concluding statement to this series of articles about the Seder may it be, “Next year in Jerusalem.”

 Appendix 1 – Rejoicing on the Festival

The Torah (Deuteronomy 16:14) states the commandment to rejoice on the festivals, “You shall rejoice on your festival (namely) you, your son, daughter, manservant, maidservant, the Levite, convert, orphan, and widow, who are within your cities.”

The decisors of Halacha debate the following points about this commandment in regard to the Seder:

• Mitzvah at night of the first day of festival.
• Consumption of meat.
• Consumption of wine.

First Night

The Torah (Deuteronomy 16:15), “Seven days you shall celebrate the Festival of Sukkoth … you will only (אך) be happy. The Talmud (Sukkah 48a) notes that the Hebrew word אך (only) denotes exclusion, meaning that the commandment does not apply at a certain time in the festival. The Talmud (ibid.) considers whether this exception applies to the first night of Sukkoth or Shemini Atzeret, which immediately follows Sukkoth. The Talmud (ibid.) concludes the former because there is no obligation to bring a festive offering on the afternoon preceding the first day of the festival. By contrast there is a mitzvah to bring a festive offering on the afternoon before Shemini Atzeret because this afternoon is the 7^th day of Sukkoth. Since the Seder in Israel occurs on the first night of Passover there is no biblical obligation for rejoicing but there is a rabbinic obligation for rejoicing (Dirshu 529:23). The Dirshu (ibid.) also notes that the exemption of rejoicing only applies to consuming sacrificial meat, but not to enjoying wine. The second Seder in the Diaspora is also a rabbinic obligation.      

Meat

The Talmud (Chagigah 8a) notes that the Torah commands rejoicing on the festival but does not specify a method. The Talmud (Pesachim 109a) explains when the Temple was standing one fulfills the mitzvah of rejoicing through the consumption of sacrificial meat because the Torah (Deuteronomy 27:7) equates consumption of this meat to rejoicing. The verse follows, “You shall offer peace-offerings, consume them, and rejoice before Hashem your G-d.”Although this verse refers to the ceremony of setting up stones upon entering Israel and not the festivals the concept of rejoicing by consuming sacrificial meat applies to both. 

Although the temple is not standing it is a mitzvah but not a biblical obligation to eat meat at the festive meal (Mishna Berurah (ibid. 11 and Biur Halacha on 529:2). The Dirshu (ibid. 15) quotes different opinions whether one can fulfill the mitzvah of rejoicing by consuming fowl instead of ovine/bovine meat. The Dirshu (ibid.) concludes that one should choose the latter unless he cannot afford it.         

Wine

When the Temple is not standing and therefore one cannot eat sacrificial meat, one fulfills the biblical obligation of rejoicing on a Festival by drinking wine, as it is stated (Psalms 104:15), “Wine gladdens the heart of man.” The Shulchan Aruch (Orach Chaim 529:1) rules that in addition to the Kiddush ritual (Step 1 of the Seder); one should drink wine at a festive meal. However the Dirshu (ibid. 14), quoting the Mishna Berurah (174:8), notes that the custom in Ashkenazi communities was not to drink wine during festive meals, presumably because wine was either expensive or scarce. Since wine is now readily available at a moderate cost many now consume wine during a festive meal.  

Appendix 2 – Analysis of Egyptian and Great Hallel

The Talmud (Pesachim 117b-118a) cites the requirement to recite the Egyptian and Great Hallel at the Seder.

Egyptian Hallel

The Talmud (Pesachim 118a) explains that the Egyptian Hallel, which comprises Psalms 113:1- 118:28, addresses the following themes:

1. Exodus from Egypt – “When Israel left Egypt, the house of Jacob from a people of a foreign tongue (ibid. 114:1). “
2. Splitting of the Sea of Reeds – “The Sea saw and fled (ibid. 3).”
3. Giving of the Torah at Sinai – “The mountains skipped like rams and the hills like young sheep (ibid. 4). “
4. Resurrection of the dead – “I shall walk before Hashem in the lands of the living (ibid.  116:9). “
5. Travails before the arrival of the messiah – “Not for our sake, Hashem, not for our sake, but for Your (divine) name give honour and for Your kindness and truthfulness (ibid. 115:1). “ The Talmud (ibid.) implies that even if the Israelites are not worthy to be redeemed then Hashem will redeem them through His kindness. The Talmud (ibid.) also states that this verse may refer to governmental persecution of the Israelites through their long and arduous exile or the difficulties encountered during the war of Gog and Magog. 

By contrast the Midrash (Leviticus Rabbah 30:5) lists the themes of Hallel in terms of chronological order (i.e. past (point 1), present (point 2), and future (points 3-5)) as follows:

1. Exodus from Egypt – “When Israel left Egypt, the house of Jacob from a people of a foreign tongue (ibid. 114:1). “
2. Persecution of Israelites by foreign governments – “Not for our sake, Hashem, not for our sake, but for Your (divine) name give honour and for Your kindness and truthfulness (ibid. 115:1). “
3. Arrival of messiah – “I love Hashem because He hears my voice and supplications (for the arrival of the messiah) (ibid. 116:1).” The commentator Eitz Yosef on this Midrash quotes Psalms 116:3 which refers to the travails before the arrival of the messiah. The verse follows, “The pains of death surrounded me (from the many enemies of Israel), the confines of the grave befell me, and I found trouble and grief.”
4. War of Gog and Magog – “All the nations surrounded me. In the name of Hashem I shall cut them down (ibid. 118:10).” Rashi on this verse comments that the nations are the allies of Gog based on Zachariah 14:2, “I (Hashem) will gather all the nations to Jerusalem to wage war.” 
5. Resurrection of the dead or the afterlife – “You are my G-d and I shall thank You (divine); My G-d, I shall extol You (ibid. 118:28).” The Midrash states that this verse also refers to the future. Since points 3 and 4 also refer to the future the commentators on the Midrash understand that this stage implies a later change in existence, either in a physical form after the resurrection or in the world of souls after death.

It is interesting to note the differences in approach between the Talmud and Midrash in reference to the Hallel as shown in the following table:

Order	Talmud	Midrash
Order of Verses	X	√
Chronological Order	X	√
Context	Seder	Praise of Hashem

In points 4 and 5 the Talmud does not follow the order of the verses (i.e. 116:9 vs. 115:1 respectively). In addition resurrection of the dead will likely occur after the travails preceding the arrival of the messiah. By contrast the Midrash follows both the order of the verses and chronology.   The Talmud (ibid.) discusses Hallel in the context of the Seder. Hence one recites Chapters 113 and 114 before the meal which refers to the past (i.e. points 1-3) and the rest of Hallel after the meal which refers to the future redemption (i.e. points 4 and 5) as explained by the Aruch Hashulchan (Orach Chaim 480:1).  The Midrash focuses on Hallel in context of praise to Hashem through past, present, and future.

It is interesting to note that both the Talmud and Midrash list exactly 5 points about Hallel, albeit with different perspectives. In the opinion of the author the Talmud emphasizes study and commitment to Torah (i.e. point 3 – giving of the Torah at Sinai) and therefore connects this point to resurrection of the dead (i.e. point 4) even though that the travails before the arrival of the messiah (i.e. point 5) will likely occur earlier. This connection of points 3 to 4 implies that resurrection will apply to those that study scripture and follow its teachings.       

Great Hallel

The Talmud (Pesachim 118a) calls chapter 136 of Psalms the “Great Hallel” because, “The Holy One, Blessed be He, resides in the heights of the universe and (nevertheless) dispenses food to every creature.” Hence it is fitting that the whole world praises Hashem for His kindness through the great Hallel, which includes the verse, “(Hashem) Who gives food to all flesh” (Psalms 136:25).”

The Talmud (ibid.) notes that this chapter of Psalms comprises 26 verses corresponding to the 26 generations from Adam to Moses that were sustained through the mercy of Hashem before the Torah was given at Sinai. These generations were undeserving because they could not study the Torah and observe its mitzvoth.

The Mishna in Avot 5:2 states that there were 10 generations from Adam to Noah and an additional 10 from Noah to Abraham (ibid. 5:2 in printed Mishna and 5:2-3 in prayer book). There were 6 generations from Abraham to Moses (i.e. Isaac, Jacob, Levi, Kehat, Amram, and Moses) for a total of 26.

In contrast to the Egyptian Hallel neither the Talmud nor the Midrash comments on the structure of this chapter of Psalms.

Each verse of this chapter ends in the expression, “For His (divine) kindness endures forever”.  From a literal reading of the verses the following points emerge:

• Creation of world – sun functions every day to provide warmth and light (ibid. 8)
• Exodus from Egypt – through 10 plagues on the Egyptians of which the Israelites were spared (ibid. 11).
• Splitting of the Sea of Reeds – into 12 paths one for each of the tribes of Israel (ibid. 13).
• Conquest of Israel – including lands east of the Jordan River which were not originally included in the biblical borders of Israel cited in Numbers 34:1-13 (ibid. 18). 
• Deliverance from enemies of Israel – throughout the ages (ibid. 24).
• Provider of sustenance – (ibid. 26).

The author includes the comments of Radak to explain that man should be grateful for Hashem’s kindness in these actions. 

The Great Hallel focuses on the biblical history of Israel and does not explicitly mention the giving of the Torah or the messianic era. Hence the Great Hallel includes points 1 and 2 according to the above listing from the Talmud (i.e. exodus from Egypt and splitting of the Sea of Reeds) and point 1 from the listing of the Midrash. Radak comments that Psalms 136:24, “He (Hashem) rescued us from our enemies” may allude to the future even though the literal meaning refers to the past (i.e. before the coronation of King David). 

Gematria

The author would like to point out an interesting gematria with respect to the verses of Psalms 136. The gematria of the Tetragrammaton is 26 indicating the divine force behind the above themes of this psalm. If one takes the name of Hashem in its component letters and the associated gematria one obtains י – 10, ה – 5, ו – 6, and ה – 5. Then if one takes the cumulative value of these letters one obtains 10, 15, 21, and 26 (i.e. 10+5, 10+5+6, and 10+5+6+5, respectively). Then by linking these numbers to the verse in Psalms 136 one obtains the themes listed above as follows:

Verse	Theme
10	Killing of Egyptian firstborn
15	Threw Pharaoh and his army into the sea
21	Hashem gave land of Israel to Israelites
26	Give thanks to Hashem

Appendix 3 – Context of Psalm 79  

Although this chapter of Psalms appears vengeful and not appropriate for the Seder the author provides the context of this chapter as follows:

• Hashem not man is the avenger.
• Avenge the persecution of the Israelites with just retribution. 
• Israelites plead to Hashem to end the persecution.
• Israel remains faithful to Hashem.
• Restore the glory of Hashem by restoring the Israelites as Hashem’s chosen people. 

Hashem as Avenger

The Psalm emphasizes that Hashem not man is avenging the wrongs committed by the enemies of Israel. Since Hashem is just there will be no excesses in this divine retribution as the Torah states (Deuteronomy 32:4), “The deeds of the Rock (Hashem) are perfect, for all His ways are just. A faithful G-d without injustice, He is righteous and fair.” Hence the Psalmist (79:6) declares, “Pour out Your (divine) wrath upon the nations that do not know You (Hashem) and upon the kingdoms that did not invoke Your (divine) name.”

The Talmud (Sotah 8b) states that Hashem applies retribution according to the sin both in severity and manner of the offense, in the words of the Talmud, “measure (of retribution) should correspond to the measure (of sin)”. Hence the Psalmist uses the verb pour (שפך) in different contexts in this chapter. Hashem should pour out his wrath on the enemies of Israel because they have poured the blood of the Israelites. The verses follow:

Verse 3 – They have spilt (poured -שפכו) their blood like water around Jerusalem, and no one buries them.”

Verse 6 – “Pour out (שפך) Your (divine) wrath upon the nations that do not know You (Hashem) and upon the kingdoms that did not invoke Your (divine) name.”

Verse 10 – “Why should the nations say: “Where is their G-d?” Let the nations know before our (Israelites) eyes the avenging of the spilt (poured – השפוך) blood of Your (divine) servants.”

In addition the Torah (Genesis 9:6) speaks of avenging murder, “Whoever sheds (pours – שפך) the blood of man through man (duly authorized court) shall his blood be shed (poured – ישפך); for in the image of G-d He (Hashem) made man.” If a court does not implement justice then Hashem will eventually intervene.  

Avenge Persecution

The Psalmist asks Hashem to avenge the intense persecution of the Israelites which consisted of:

• Destruction of temple and Jerusalem (ibid. 1).
• Killing of Israelites and without burial, “They (enemies of Israel) have given the corpses of Your (divine) servants as food to the birds of the heaven and the flesh of Your (Divine) pious ones to the beasts of the earth (ibid.2). They have spilt their blood like water around Jerusalem, and no one buries them (ibid. 3).” Redak interprets these verses literally and explains that even the pious Israelites were killed by the armies of the idolaters. The Talmud (Sanhedrin 47a) explains that the term “pious ones” is literal, meaning that they always revered Hashem. However the expression “Your servants” refers to those who had initially been liable to punishment for their sins, but once they were killed, they are called “Your servants”. This indicates that a transgressor who was executed by a foreign government achieves atonement even without repentance because they were killed without due legal process. Hence Hashem must avenge the murder of sinners because their death atones for their sins and are therefore considered as “Your servants”. The Midrash (Lamentations Rabbah 1:37 on Lamentations 1:9) comments that the enemies of Israel in their cruelty do not follow the compassion of the Torah either in covering blood or burial. The Torah (Leviticus 17:13) states that even after slaughtering a kosher wild animal or fowl an Israelite must cover its blood. Similarly the Torah (Deuteronomy 21:23) also commands speedy burial after capital punishment to avoid degradation of the convicted.
• Insults – “We (Israelites) were a disgrace to our neighbors, ridicule and derision to those around us (ibid. 4)”. Even those who were spared had to endure ridicule and derision from the enemies of the Israelites as has occurred throughout the ages.

The Targum on Psalms 79:6 explains that the expression, “nations that do not know Hashem” applies to idolaters. In the context of the Seder the enemies of Israel may not be idolaters but they “do not know Hashem” means that they do not accept the special relationship between the Israelites and Hashem and often persecute them for their commitment to Torah. In addition Radak (ibid.) explains that the mention of kingdoms in this verse alludes to the loss of sovereignty of the Israelites in their long and arduous exile. In the opinion of the author the mention of kingdoms indicates that anti-Semitism is either originated by the government (e.g. Exodus 1:8-11) or condoned by the authorities.

Degree of Vengeance

The Midrash (Lamentations Rabbah 3;22 on Lamentations 3:64) notes the differences in these verses:

Psalms 79:12 – “Return to our neighbours (of Israel) sevenfold into their bosom because of their reproach towards You, O L-rd”.  

Lamentations 3:64 – “Requite them, Hashem, according to the work of their hands (and no more).”  

The Midrash (ibid.) notes that the former verse mentions a sevenfold punishment which apparently exceeds the limit suggested by measure for measure. By contrast the latter verse which states “according to the work of their hands” follows the principle of measure for measure. The Midrash (ibid.) explains that the difference in severity of punishment follows the severity of the sin of the enemies of Israel. The former verse speaks of the destruction of the temple and the humiliation of the Israelites by castration by Amalek. The Midrash Tanchuma (Ki Teitzei 9) adds the disgrace of the Torah which is refined sevenfold based upon Psalms 12:7. For example this degradation of the Israelites and desecration of the Torah occurred in the holocaust. May Hashem avenge their blood!     

In a similar vein the Torah (Deuteronomy 32:35) speaks of retribution at the time of the messiah, “Vengeance is Mine (divine), and retribution at the time when their foot (of the Israelites) falters. For the day of their reckoning (enemies of Israel) is near and future events (arrival of the messiah) hasten.”    

Beyond the Bounds of the Law

The Psalmist explains that the enemies of Israel deserve divine retribution because, “For they devoured Jacob and made his dwelling desolate (ibid. 79:7).” Hashem had allowed the enemies of Israel to punish the Israelites for their lack of observance as the next verse states, “Do not remember our early iniquities (that led to this punishment). Rather, may Your (divine) mercies quickly come before us for we have suffered very much (and do not have the strength to bear this exile)”.

Although Hashem allowed this suffering, the enemies of Israel went beyond the bounds of divine justice and acted without mercy as the prophet (Zachariah 1:15) relates, “I (Hashem) am very angry with the nations that (persecuted the Israelites) and are at ease. I was angry a little and they did much harm (to the Israelites).”     

Plea of Israelites

The Psalmist records the pleas of the Israelites to Hashem to end the persecution because:

• Mercy – Even if the Israelites are not worthy of redemption Hashem should show his mercy, “Do not remember our early iniquities (that led to this punishment). Rather, may Your (divine) mercies quickly come before us (Psalms 79:8).”
• Too much to bear – The Israelites plead that the divine punishment has become counterproductive because they can no longer bear the suffering, “We have  suffered very much (ibid.)”
• Desecration of the name of Hashem – The enemies of Israel will attribute their own success and deny the power of Hashem, “Why should the nations say: Where is their G-d (ibid. 10)?” Moses used a similar argument after the sin of spies (Numbers 14:16).      

Israel Remains Faithful to Hashem

The Midrash Tanchuma (Nitzavim 1) comments even when the Israelites are punished they retain their identity through:

• Faith in Hashem as the verses (Psalms 116:3-5) state, “When pains of death surrounded me and the confines of the grave befell me, and I found trouble and grief. (Nevertheless) I called out in the name of Hashem: Please, Hashem save my soul. (I know that) Hashem is gracious and righteous; our G-d is merciful. “  
• Observance of Torah – The Midrash emphasizes the importance of observing Torah laws and following recognized Torah scholars in times of difficulty. The merit of these convictions will lead Hashem to redeem the Israelites and “Pour out His wrath upon the kingdoms that did not invoke Your (divine) name (Psalms 79:6).” The retribution is thus, measure for measure. Hashem will redeem the Israelites who maintained their observance in dire straits and punish the enemies of Israel who previously enjoyed prosperity. 
• Unity of the people – The Midrash states that the Israelites must remain united to overcome oppression and cites a parable of a bundle of sticks. One can easily break a few sticks but it is much more difficult to break a large bundle. Hence the enemies of Israel may break the spirit of the Israelites when not united but if united it is much more difficult.      

The Psalmist ends this chapter (79:13) with an expression of faith, “We, Your (divine) people (Israelites), the flock of Your (divine) pasture, shall thank You forever; for all time we shall recite Your praise. “ The Aruch Hashulchan (Orach Chaim 187:7), quoting the Tur Shulchan Aruch,  notes that the expression “We shall thank you לך נודה” also appears in the second blessing of the grace after the meals. In this manner we praise Hashem daily.    

Restore the Glory of Hashem    

Even if the Israelites are not fully worthy of redemption the Psalmist (79:9) beseeches Hashem to redeem them for His (divine) glory, “Help us, O G-d of our salvation, on account of the glory of Your (divine) name. Save us and forgive our sins for the sake of Your (divine) name.”  In addition the Psalmist in the previous verse asks Hashem to overlook the shortcomings of Israel. It is interesting to note that both of these verses appear in the supplication prayer (תחנון) at the morning and afternoon services. Some recite all of chapter 79 in the midnight prayers of mourning for the destruction of the temple and subsequent exile.