*The article below is an excerpt from the above Sefer
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After the meal, every person is required to eat a Kezayis of Matzah, known as Afikoman. [This obligation includes also women, and children who are above the age of Chinuch.[2]]
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Stealing the Afikoman on the night of the Seder: Some communities are accustomed to have the children steal the Afikoman on the night of the Seder and hold it ransom until the father redeems it with a promissory gift of some kind. Other communities, however, specifically avoid doing so due to resemblance of the stealing prohibition, and so is the Chabad custom to avoid this Minhag. See Halacha 6B for the full details of this subject!
Segulos with the Afikoman:[3] Some are accustomed to save some of the leftover Matzah of the Afikomen as a Segulah for protection. They place the piece of Matzah in their pocket during travel for protection, and if they enter into a storm while on ship, they throw a piece into the waters in order to calm the waters down. Sparks of Chassidus-Driving away the hidden evil: The Rebbe Maharash explains that the reason why the Matzah for Afikoman is hidden is because it represents the driving away the level of Ra’ah Hanelam, which is the evil inclination which is subconsciously hidden within people and not recognized even by them.
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- Background of the Mitzvah: What it commemorates, why it is eaten after Shulchan Oreich, and the meaning of the word Afikoman:[4]
The eating of the Afikoman is done in commemoration of the Pesach sacrifice that was eaten in Temple times.[5] The following is the background of this custom and the Rabbinical institution to eat it the end of the meal after Shulchan Oreich.
The Pesach offering was eaten at the end of the meal:[6] In Temple times the Pesach sacrifice was eaten at the end of the meal in order so it be eaten with satiation, which means that the Pesach sacrifice would be the conclusion of all ones satiated eating in order so one receive pleasure from the eating and it be considered important to him.[7]
The term Afikoman-The prohibition to eat other foods after the Karban Pesach:[8] The Mishneh[9] states that it is forbidden to be Maftir after the Afikomen. This means that one should not conclude the eating of the Pesach sacrifice with Afikomen.[10] (The term Afikoman means to bring Mezonos and food to the table.[11]) Thus [the phrase of “We are not Maftir after eating the Pesach with an Afikoman”] means to say that after eating the Pesach lamb we do not eat any type or form of food or produce that exists in the world.[12]
The Mitzvah of eating Matzah today as Afikoman:[13] Today that we no longer have the Pesach sacrifice, every person is required to eat a Kezayis of Matzah in commemoration of the Karban Pesach. This is an addition to the Matzah that was eaten for the sake fulfilling the Mitzvah of eating Matzah. This Kezayis of Matzah is required to be eaten after the conclusion of the meal just as was done with the Pesach sacrifice. Furthermore, one may not eat any food afterword’s just like the Pesach sacrifice. This Kezayis of Matzah is formally called the Afikoman. [Accordingly, while in previous times the term Afikoman referred to the bringing of foods/desserts to the table after the Karban Pesach, which was not allowed, today the actual Matzah is referred to as the Afikoman.[14]]
| No Blessing:[15] A blessing is not recited over the eating of the Afikomen.[16] |
- Eating the Matzah with an appetite?[17]
Although as stated in the previous Halacha one is to eat the Afikoman at the end of the meal, nonetheless one must beware not to eat or drink too much during this meal in order to retain an appetite for the Afikoman. If one was full and forced himself to eat the Afikoman he has nevertheless fulfilled his obligation Bedieved. However, if he is full to the point that he is disgusted by the eating, then he does not fulfill his obligation. See Halacha 12J for the full details of this matter!
- How much Matzah does one have to eat for the Afikoman, and within how much time?[18]
The minimum-A Kezayis:[19] Every person [whether man, woman, or child who has reached the age of education] is obligated to eat a minimum of a Kezayis of Matzah in order to fulfill the Rabbinical Mitzvah of eating Matzah for Afikoman. [Practically, one is to initially try to eat 28.8 grams of Matzah within 4 minutes. If this is difficult, then one may even initially eat 19.3cc of Matzah within four minutes, which is equivalent to 10-13 grams of Matzah. In Matzah size: A Kezayis of 19.3 grams is equal to approximately 2/3 of a machine Matzah and about 1/3 of a handmade Matzah [if there are 17 Matzah’s in a Kilo]. See Chapter 3 Halacha 5C for the full details of this matter!]
Lechatchila-Eating two Kezeisim:[20] Lechatchilah, it is proper[21] for one to eat two Kezeisim [within the time of Kdei Achilas Pras, which is 3-4 minutes], one Kezayis in commemoration for the Pesach sacrifice and one Kezayis in commemoration for the Matzah that was eaten with the Pesach sacrifice.[22] [Practically, so is the Chabad custom.[23]] However, if it is difficult for him to eat two Kizeisim, then at the very least he is not to eat less than a Kezayis. [Thus, women and children, and older men, may be lenient to eat only one Kezayis.[24] In such a case that one is only eating one Kezayis, one should have in mind that the Kezayis serve to commemorate whichever of the above two matters is ultimately the one requiring commemoration, whether the Pesach lamb, or the Matzah eaten with the Pesach lamb.[25]]
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Within how much time to eat the Kezayis of Matzah: As stated above, one is to eat the Kezayis of Matzah within the time of Kdei Achilas Pras, which is within 3-4 minutes. However, some Poskim[26] write that one should initially eat the entire Kezayis simultaneously. Furthermore, some write that one should initially eat both Kezeisim of Matzah simultaneously.[27] At the very least, one should eat each Kezayis within 3-4 minutes.[28]
Preparing a Kezayis for each participant: It is highly recommended for one to prepare a Kezayis bag of Matzah for Afikoman, already on Erev Pesach, so it can be easily and speedily distributed during the Seder without exhausting any extra time. If one did not do so, then it is to be prepared and distributed at this time. |
Matzas Mitzvah:[29] For Afikoman one is to use a Matzas Mitzvah, which refers to Matzah that was made with specific intent for it to be used for the Mitzvah.[30] [In today’s times, all bakery Matzos with a Hashgacha for Pesach are considered under this category of Matzas Mitzvah.]
The middle Matzah of Levi:[31] The custom of all Jewry is to use the piece broken off from the Matzah of Levi during Yachatz for the Mitzvah of Afikoman.[32]
Afikoman got lost or fell on floor:[33] If the Matzah set aside for Afikoman became lost, then one is to take any other Matzas Mitzvah and eat it for Afikoman in its stead. It makes no difference if this Matzah is whole or broken. [The same applies if the Matzah for Afikomen fell on the floor, in which case the custom is not to eat it on Pesach[34], that one should simply take other Matzos from the box and eat them in its place.]
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Distributing the Matzah to one’s family and participants: On Erev Pesach it is proper for a Kezayis of Matzah to be prepared on behalf of all the participants who do not have a Seder plate with three Matzos [i.e. women and children], in order so they can readily eat the correct amount immediately upon Afikoman being reached. If this preparation was not done on Erev Pesach, then it is to be done now. Distributing a piece of the Afikoman Matzah to each participant: In addition to the above Kezayis which is individually prepared for each participant who does not have a Seder plate, the leader of the home is to also distribute a piece of his Afikoman Matzah to all of the household members who do not have a Seder plate.[35] The piece should be small, as he must make sure that he retains at least a Kezayis of Matzah in his own Afikomen. May one give a piece of his Matzah to a gentile guest?[36] No. One may not distribute from his Matzas Mitzvah, which is the three Matzas of his Seder plate, to a gentile. It is a danger for one to do so.[37] [Other Matzah, however, may be given to a gentile.] May one give a piece of his Matzah to a heretic Jew?[38] Ideally, just ask the Matzas Mitzvah is not to be distributed to a gentile so too it is not to be distributed to a heretic. This especially applies to the Matzah of Afikoman.[39] Nevertheless, practically, almost all non-religious Jews today are considered a Tinok Shenishba, and on the contrary it is a Mitzvah to distribute Matzah to them and encourage them to fulfill the Mitzvos. |
Walking around the table with the Afikoman on one’s shoulder:[40] Some are accustomed to wrap the Matzah of Afikoman inside a cloth, and then roll it down one’s back and walk around the house a distance of four Amos. While doing so they say, “So did our forefathers, when they walked with their bread bound in their garments positioned over their shoulders.” After this ceremony, the Afikoman is eaten. Practically, in these provinces this custom is not followed and rather the Matzah is removed from its cloth bag in which it was hidden and then eaten.[41]
Hanging the Matzah of Afikoman from a hole:[42] Some are accustomed to make a hole inside of the Afikoman Matzah for the sake of hanging it. It is permitted to do so even on [Shabbos or] Yom Tov.[43] [Practically, it is not the Chabad custom to do so.]
- By what time does the Afikoman have to be eaten by?[44]
One must beware to eat the Afikoman prior to midnight.[45] [Although if he did not have a chance to eat it before midnight then he is still obligated to eat it afterwards.[46] Practically, the Chabad custom is to be particular in this matter to eat it before midnight only on the first night of Seder, while on the second night one can delay its eating until later.[47] On the first night, if one is in middle of Shulchan Oreich and sees he will not be able to eat the Afikoman before Chatzos then he can perform the following Tnaiy/stipulation to fulfill his obligation according to all:[48] As midnight approaches he is to eat a Kezayis of Matzah while leaning with intent to fulfill his obligation of Afikoman only if the ruling follows the opinion of Rebbe Elazar Ben Ezaria, but not if the ruling follows the opinion of Rebbe Akiva. He is then not to eat or drink until midnight. After midnight he is to continue his meal, and Seder as usual. Upon reaching the official Afikoman he is to repeat the eating of Afikoman according to all its laws, fulfilling his obligation if the ruling follows the opinion of Rebbe Akiva. By making the above stipulation he adheres to the warning to eat the Afikoman before midnight, and at the same time does not transgress the prohibition of eating after his initial Afikoman.[49]]
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Advice for eating the Afikoman before midnight: In order to facilitate the eating of the afikomen before midnight one should start the Seder right away as is anyways required and not take too much time on the various sections. However if it is already close to midnight and one is not yet up to the section of Afikoman then better than enter into a panic and anxiety over the fact that one will miss the time, and end up ruining ones Simchas Yom Tov, one should simply follow the advice brought above regarding the stipulation, to eat a piece of Matzah right before midnight and then continue the meal as usual. |
Leaving the meal area prior to eating Afikoman to eat it elsewhere: It is permitted for one to switch areas prior to eating Afikoman, and eat the Afikoman, and recite Birchas Hamazon and Hallel with a Zimun, in the second area.[50] This, however, only applies if one had in mind upon saying Hamotzi to finish the meal [and eat the Afikoman] and recite Birchas Hamazon elsewhere.[51] If one did not have this in mind, then it is initially forbidden for him to switch areas until after Birchas Hamazon.[52] This applies even if he desires to eat the Afikoman in a second area for the sake of having a Zimun for Birchas Hamazon.[53]
Leaving in middle of Afikoman to continue eating it elsewhere:[54] One may not eat the Afikomen in two different areas.[55] [Thus, one cannot leave his area in middle of eating Afikoman and continue eating the Afikoman elsewhere, as it is forbidden to eat the Afikoman in two places.] This applies even if one did not yet eat a Kezayis of Matzah in his original place [and certainly applies if one already ate a Kezayis in his original place[56]].[57]
May one eat the Afikoman on two different tables?[58] Even when in the same room, one may not eat the Afikoman on two different tables, such as to eat some of it on one table and some of it on another table. [Rather the entire Afikoman must be eaten on the same table within the same room.] This applies even if one did not yet eat a Kezayis of Matzah in his original place [and certainly applies if one already ate a Kezayis in his original place[59]].[60]
Leaving after Afikoman to say Birchas Hamazon in another home in order to have a Zimun:[61] Those who are accustomed to leave their homes and enter the homes of their friends for the sake of reciting Birchas Hamazon with a Zimun are performing a custom of ignorance.[62] In addition, doing so contains a prohibition if they leave their homes after eating the Afikoman.[63] Likewise, they cannot leave in middle of eating Afikoman and continue eating the Afikoman Matzah there, as explained above.
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Q&A May one walk around while eating the Afikoman?[64] No, as it is required to be eaten in one area, on one table. May one who ate on the table eat the Afikoman on the couch or on a different table that is within the same room? Yes. It is permitted even initially to eat the entire Afikoman in a different seat, table, or on the couch, even though one did not eat the meal in that area, so long as it is all within the same room as where the meal took place.[65] This applies even if he ate Matzah during his meal, nevertheless, now that he desires to eat the Afikoman, he may eat it elsewhere in the room.
If one left to another area in middle of eating Afikoman, and then returned, may he continue eating it in his original area? Seemingly he may continue eating it.[66] May the Afikoman be eaten if it was removed to another room and then returned? Yes.[67] May one wash again and eat Matzah in another area after Birchas Hamazon?[68] Some Poskim[69] rule that one is never to eat two meals on the night of the Seder, which is defined as eating Matzah a second time after reciting Birchas Hamazon. Other Poskim[70], however, rule that it is permitted to do so and one may even eat it in a different area or home.[71] |
Initially, men are required to lean [to the left] while eating the Matzah of Afikoman.[72] [This initially applies to both Kezeisim.] However, if one forgot and ate the Afikoman without leaning, he has nevertheless fulfilled his obligation and is not required to eat another Kezayis while leaning.[73] [This applies even if one is able to do so.[74] Nevertheless, if one desires, he may re-eat a Kezayis of Matzah while leaning in order to fulfill his obligation according to all opinions.[75]] See Chapter 3 Halacha 7 for the full details of this subject!
*See Chapter 3 Halacha 8D for the full details of this subject!
Food: One may not eat any food after eating the Afikoman. One may however eat as much Shemurah Matzah as he desires, even after eating the initial Matzah of Afikoman.
Drink: One is not to drink any beverage after eating the Afikoman. According to Chabad custom, this applies even to water. However, in a time of need, one may be lenient to drink water or water-based liquids. If water, or water-based drinks, are not available, then in a time of great need one may be lenient to drink any non-alcoholic beverage.
- If one fell asleep during eating his Afikoman, may he continue to eat it?[76]
Eating alone:[77] One who fell asleep in the midst of the eating of the Afikomen and then woke up from his sleep, is prohibited from continuing to eat anymore Matzah on behalf of the Afikoman.[78] This applies even if when did not yet eat a Kezayis of Matzah for Afikoman.[79] This law however only applies if one is eating alone, as explained next.
Eating with a group:[80] The above law only applies when one is eating alone, however if a group of people are eating together and some of them fell asleep in middle of the eating of the Afikomen and they then woke up, then they are [all[81]] allowed to return and continue eating.[82] This applies even if they already ate a Kezayis of Matzah.[83] If, however, the entire group fell asleep and then woke up, then they may not continue eating any further. [Accordingly, by a typical Seder table in which there are many participants, even if one member fell asleep in middle of eating his Afikomen he may continue eating after he awakens. Those who woke up are not required to repeat the blessing of Hamotzi over the Matzah, although they are to rewash without a blessing.[84] However, those who slept a Shinas Keva, on their bed, are to re-wash with a blessing.[85]]
Definition of sleep:[86] The above law only applies if one actually fell asleep in the middle of the eating. If, however, one merely dozed off and then woke up, then one may continue the eating [of the Matzah for Afikoman]. [He is not required to repeat the blessing of Hamotzi over it, although is to rewash without a blessing.[87]] This applies whether one was eating alone and dozed off and then woke up, or whether a group was eating together, and the entire group dozed off and then woke up. Now, what is the definition of dozing off versus sleeping?[88] So dozing off is defined as one who is sleeping but not sleeping and awake and not awake. Such as if he is awake enough that if one calls his name he will answer, but is not awake enough to answer a question that requires some thought prior to answering although when he is mentioned the answer he immediately remembers. Such as for example, if he is asked as to in which area he left a certain item, he is unable to think and remember while in his state of dozing off as to in which place he left it. However, the moment that he is reminded and told that he left it in this and this place, he remembers and confirms it or denies it, and the like.
Fell asleep prior to beginning the eating:[89] All the above only applies if one fell asleep after he began eating the Afikomen. However, if one fell asleep prior to beginning the eating of the Afikomen and he then woke up, then he may return to eat [other foods] as much as he wants and then eat the Afikoman afterwards. [Nonetheless, initially one is to beware not to go to sleep in middle of the meal, prior to finishing eating the Afikomen.[90] Those who slept a temporary sleep and then woke up are not required to repeat the blessing of Hamotzi over the Matzah, although they are to rewash without a blessing.[91] However, those who slept a Shinas Keva, on their bed, are to re-wash with a blessing[92] and repeat the blessing of Hamotzi if they ate alone.[93]]
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Summary: If one fell into a light doze, then he may continue to eat the Afikoman. Similarly, if he fell asleep prior to beginning to eat the Afikoman, he may eat it after awakening. However, if one fell asleep after he began eating, then if there are other members of his group which are still awake at the table, then he may continue eating upon awakening. However, if he ate alone, or all of the other members also fell asleep, then one cannot continue eating.
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- Forgot to eat the Afikoman:[94]
Remembered prior to reciting Birchas Hamazon:[95] If one forgot to eat the Afikoman, and he only remembered after washing Mayim Achronim, or after already announcing that they will now recite Birchas Hamazon [or after deciding in his mind to no longer eat any more], then he is to eat the Afikomen at that moment. There is no need for him to repeat the blessing of Hamotzi over this new eating, and therefore he is to eat it without saying a new blessing.[96] Nonetheless, he is to wash his hands a second time without a blessing.[97]
Remembered after reciting Birchas Hamazon-Before drinking the 3rd cup:[98] If one forgot to eat the Afikoman, and he only remembered after reciting Birchas Hamazon, but prior to reciting the blessing of Borei Peri Hagafen on the [3rd] cup of wine, then he is to wash his hands (and recite the blessing of Al Netilas Yadayim[99]) and recite the blessing of Hamotzi on the Afikomen [and eat a Kebeitza of Matzah[100]]. He is to then recite Birchas Hamazon after he concludes the eating, and recite the blessing of Borei Peri Hagafen on the [3rd] cup of wine after he concludes the recital of Birchas Hamazon.
Remembered after reciting Birchas Hamazon and drinking the 3rd cup:[101] If one forgot to eat the Afikoman, and he only remembered after reciting Birchas Hamazon and after reciting the blessing of Borei Peri Hagafen on the [3rd] cup of wine, then he is to drink the cup and rewash his hands [and recite the blessing of Al Netilas Yadayim[102]] and recite the blessing of Hamotzi on the Afikomen [and eat a Kebeitza of Matzah[103]]. He is to then recite Birchas Hamazon without a cup of wine.[104] (Nonetheless, it is proper for him to pour a cup of wine prior to Birchas Hamazon and not to drink it immediately after Birchas Hamazon and rather recite the Hallel and Haggadah over it and then drink it [as the 4th Cup[.[105])
Remembered in middle of Hallel:[106] If one forgot to eat the Afikoman, and he only remembered after beginning the recital of Hallel, then if he is not particular throughout the year to recite Birchas Hamazon on a cup of wine, then he is to complete the Hallel and Haggadah and drink the [4th] cup, and then rewash his hands [and recite the blessing of Al Netilas Yadayim[107]] and recite the blessing of Hamotzi on the Afikomen [and eat a Kebeitza of Matzah[108]]. He is to then recite Birchas Hamazon without a cup of wine.[109] If he is particular throughout the year to recite Birchas Hamazon on a cup of wine, then see the footnote for the exact order that he should follow in this case.[110]
Remembered after the concluding blessing of Hallel:[111] If one forgot to eat the Afikoman, and he only remembered after reciting Hashem’s name in the concluding blessing of the recital of Hallel, then he is to complete the concluding blessing and drink the [4th] cup of wine, and then rewash his hands [and recite the blessing of Al Netilas Yadayim[112]] and recite the blessing of Hamotzi on the Afikomen [and eat a Kebeitza of Matzah[113]]. He is to then recite Birchas Hamazon without a cup of wine.[114] This applies even if he is particular throughout the year to recite Birchas Hamazon on a cup of wine.[115]
____________________________________________________________________[1] See Admur 477:1-11; Kaf Hachaim 476:3; 476:15-18; 477:1-30; Piskeiy Teshuvos 477:5; Shulchan Menachem 2:338
[2] See Admur 472:25; 479:7; Siddur Admur “Distribute a Kezayis to the entire household”; Kaf Hachaim 477:2; Chapter 3 Halacha 10!
[3] Sefer Derech Yeshara p. 83; Sefer Chaim of Rosh p. 77; Yifei Laleiv 5:1; Kaf Hachaim 476:6; Piskeiy Teshuvos 477:5
[4] Admur 477:1-3
[5] Admur 477:3; Michaber 473:1; Rosh, brought in Bach 477; Kaf Hachaim 476:1
Other opinions: Some Poskim rule that the eating of the Matzah for Afikoman is not in commemoration for the Pesach lamb but rather for the Matzah that was eaten with the Pesach lamb. [Rashi and Rashbam Pesachim 119b, brought in Bach 477; Kaf Hachaim 477:1]
[6] Admur 477:1; Rambam 8:9; Rashbam Pesachim 119b; Pesachim 70a; Levuch 4776:1
[7] The reason: The reason for this requirement is because all Kodshim are required to be eaten with great importance and aristocracy, as the verse [Bamidbar b18:8] states “Kodshei Bnei Yisrael Lecha Nasatim Lemishcha.” This means to say that the meat had to be eaten in a way of greatness and aristocracy like kings and princes eat it. [Admur ibid; See Sotah 15a]
Other reasons: Some suggest that the reason that the Karban Pesach was eaten at the end of the meal is because it is forbidden to eat anything afterwards, as well as because if it were eaten when people were still hungry, they may come to break bones from the offering. [Levush 477; Kaf Hachaim 476:3]
[8] Admur 477:2; Rambam Pesach 8:9; Shmuel Pesachim 119b; See Kaf Hachaim 478:2
[9] Pesachim 119b
[10] The term Maftirin here comes from the word Yaftiru Besafa, which means to open the mouth and as. Alternatively, it comes from the word Niftar Meichaveiro, which means to depart, and hence it is saying that one should not depart from the Pesach with Afiokoman. [Levush 478; P”M 478 M”Z 1; Kaf Hachaim 478:2]
[11] Admur ibid
Other interpretations: Some say that the word Afikoman means Afiku Mani, which is to say that one should not ask [i.e. Maftirim] for dessert [i.e. Afikoman] after eating the Pesach sacrifice. [Levush 478; P”M 478 M”Z 1; Kaf Hachaim 478:2]
[12] The reason: After eating the Pesach sacrifice it was forbidden to eat any other food and produce in the world in order so its taste not be removed from ones mouth through the taste of another food. [Admur 478:2; Rambam Pesach 8:9; Shmuel Pesachim 119b]
[13] Admur 477:3 [see also 473:35]; Michaber 477:1; 478:1; Rosh end of Perek Arvei Pesachim; Rambam Pesach 6:11; 8:9; Shmuel Pesachim 119b; Tur 478:1; Taz 478:1; P”M 478 M.Z. 1; Kaf Hachaim 478:1-2
Other opinions: Some Poskim rule that the eating of the Matzah for Afikoman is not in commemoration for the Pesach lamb but rather for the Matzah that was eaten with the Pesach lamb. [Rashi and Rashbam Pesachim 119b]
[14] Some suggest that the reason we call the actual Matzah Afikoman is because the word Afikoman refers to the desserts and sweets, as stated above, and hence due to our belovedness of the Mitzvah we refer to the actual Matzah as Afikoman, as if it were a sweet dessert. [Levush 478; P”M 478 M”Z 1; Kaf Hachaim 478:2]
[15] Michaber 477:1
[16] The reason: As it is only eaten in commemoration of the offering and is not the actual offering. [Levush 477] Alternatively, the reason is because one has already included in the blessing over the Matzah. [Kaf Hachaim 477:8]
[17] 476
[18] See Admur 477:3; Kaf Hachaim 476:1-2
[19] Admur 477:3 “every person is required to eat a Kezayis of Matzah in commemoration of the Karban Pesach”; 458:10 “One needs a Kezayis for every family member”; Siddur Admur “One is to distribute a Kezayis to every family member”; Michaber 477:1; Rambam 6:11; 6:9; Rosh
Other opinions: Some Poskim rule that eating any amount of Matzah suffices, even less than a Kezayis. [Implication of Chinuch Mitzvah 21]
[20] Admur 477:3; Taz 477:1; M”A 477:1; Bach 477:1; Darkei Moshe 477:1; Maharil Seder Haggadah; Ben Ish Chaiy Tazv 35; Kaf Hachaim 476:1
[21] Lit. Tov
[22] The reason: The reason that this is to be done is because there are Poskim [Rashi and Rashbam Pesachim 119b] who rule that the eating of the Matzah for Afikoman is not in commemoration for the Pesach lamb but rather for the Matzah that was eaten with the Pesach lamb. Hence, in order to fulfill one’s obligation according to all opinions, we eat two Kezeisim. [Bach 477; Kaf Hachaim 476:1] Alternatively, the reason is due to Chivuv Mitzvah. [Maharil ibid, brought and negated in Bach 473]
[23] Haggadah of Rebbe that so is custom of Beis Harav
[24] Piskeiy Teshuvos 477:2
[25] Rebbe in Haggadah
Other opinions: Some Poskim rule that in such a case one is to only have in mind the Mitzvah of eating it in commemoration of the Karban Pesach. [Ben Ish Chaiy Tzav 35; Kaf Hachaim 476:1]
[26] Vayaged Moshe 28:7 based on Mateh Efraim 625:52; See Admur 475:21 regarding Koreich; Halacha 11D!
[27] Piskeiy Teshuvos 477:2 that so was the custom of the Chasam Sofer
[28] See Piskeiy Teshuvos 477:2
[29] Admur 477:10
[30] Admur 477:10 [See 453:14]; Darkei Moshe 477:3; Or Zarua 2:249
If one does not have any Matzas Mitzvah available: (If one does not have any more Matzas Mitzvah available, then he may eat any Matzah which has been guarded from leavening from the time of harvest or from the time of kneading and onwards. Practically, all of our Matzos today are considered to have been guarded from at least the time of kneading and onwards and are thereby valid for use for Afikomen. Now, although there is worry that perhaps they were made by a person who is a deaf-mute, insane, or child, who do not have the knowledge to guard it from leavening for the sake of Matzas Mitzvah, nevertheless all Rabbinical doubts are ruled leniently. Nonetheless, in the event that one has three Matzas Mitzvah on behalf of the second night, then he should break a piece off the middle Matzah and eat it on the first night for Afikomen. [Admur ibid; Michaber 477:2; Rama 477:2; Rokeiach 283; Shut Harosh 14:5; See Admur 477:10; 453:14; 15 and 19; 460:1; 458:12]
[31] Admur 473:35; Siddur Admur; Michaber 473:6 “One is to hand it to another person to guard for Afikoman”; Rosh 10:30
[32] The reason: This is done as we fear that one may end up eating all the Matzah Shmura during the meal and not leave any for Afikoman. [Bach 473] Alternatively, the reason is in order so both Mitzvos of eating Matzah [i.e. Motzi Matzah and Afikoman] be done using the middle, broken, Matzah. [Gr”a] Alternatively, since one half is already being used for Motzi Matzah it is therefore proper to also use the other half for a Mitzvah. [Kaf Hachaim 473:121]
[33] Admur 477:10; Rama 477:2; Darkei Moshe 477:3; Or Zarua 2:249; Kaf Hachaim 477:30
[34] See our corresponding Sefer “The Laws & Customs of Pesach”
[35] Ideally, and so was practiced in previous times, the Matzos for the night of the Seder we’re extremely thick and large, containing an Issaron worth of dough which is equivalent to 30 Kizeisim. This Matzah would then be used to distribute the Kezeisim of Matzah to all the participants, for each of the relevant parts of the Seder. It is for this reason that the middle Matzah would be baked extra-large, being that each participant must receive a Kezayis from it for both Motzi Matzah and Afikoman. [Admur 458:10; Chok Yaakov 458:26; Mahariy Viyal 193] Practically, however, today’s Matzos contain no more than 2 to 3 Kezeisim and hence can no longer be used for the distribution of the Kezeisim to the participants, And rather they are to receive a small piece from the matzah of the leader of the seder.
[36] Taz 167:18; Rikanti in Taamei Hamitzvos; Shlah Miseches Pesachim Matzah Ashirah Derush 5; Besamim Rosh 169; Siddur Yaavetz; Kaf Hachaim 167:140; See Piskeiy Teshuvos 477:3
[37] Kaf Hachaim ibid in name of Ben Ish Chaiy that it is a danger to do so and one time an individual who gave Matzah to a gentile was told by the Ben Ish Chaiy that the gentile can cause him injury and indeed he was chased by that gentile with a sword later on that year
[38] Piskeiy Teshuvos 477:3
[39] Vayaged Moshe 27:16 in name of Derech Pikudecha
[40] Admur 477:5; Chok Yaakov 477:1; Rashal 88; See regarding after Yachatz: 2nd custom in Admur 473:35; M”A 473:22; Shut Rashal 88; Chok Yaakov 473:31; Chok Yosef 473:27; Elya Raba 473:28
[41] Admur ibid; Michaber 477:1; Chok Yaakov 477:1
[42] Admur 477:11 [See Admur 500:11]; M”A 500:7; Beir Heiytiv 477:4; Chok Yaakov 477:3; Elya Raba 477:1; P”M 477 M”Z 1; Kaf Hachaim 476:6; Piskeiy Teshuvos 477:5 footnote 18; Vetzaruch Iyun from Admur Hilchos Shemiras Haguf V’Nefesh 9 and Pesachim 111a that hanging bread in the air can lead to poverty
Other opinions: Some Poskim discourage this custom. [Shaareiy Teshuvah 477 in name of Kitzur Shelah]
[43] The reason: Making a hole inside of the Matzah does not consist of a prohibition of making a hole on Yom Tov, as even on Shabbos this prohibition is not applicable to foods but rather to wood stones and metals and the like (of items which are fit to make vessels out of them. See chapter 314:2). [Admur ibid]
[44] Admur 477:6; Siddur Admur; Sefer Haminhagim [English] p. 75; Michaber 477:1; Levush 477; Peri Chadash 477; Chayeh Adam 130:13; This follows the opinion of Rebbe Elazar Ben Azaria in Pesachim 120b; Zevachim 57b; Tosafus Zevachim ibid; Megillah 21a; Piskeiy Tosafus Pesachim 334, Zevachim 33; Rosh 10:38 in name of Rabbeinu Tam; Rabbeinu Chananel in Arvei Pesachim; Semag in name of Riy; Mordechai end of Pesachim; Rabbeinu Yerucham 5:4; Conclusion of Or Zarua; Hapardes 9:16-26 “It is forbidden to eat Matzah after midnight”; See Biur Halacha 477:1 “Viyihei Zahir”; Kaf Hachaim 477:9-12; Piskeiy Teshuvos 477:1
Other opinions: Some Poskim rule the Pesach may be eaten until Alos Hashachar, and accordingly, one fulfills his obligation of Matzah until Alos. [Rebbe Akiva in Pesachim and Zevachim ibid; Rambam Karban Pesach 8/15; Chametz Umatzah 6; Rif [brought in Mishkanos Yaakov 139] Rav Hamaggid; Baal Haitur; Or Zarua in name of Rav Yaakov of Krubil; Kol Bo 90; See Biur Halacha 477:1 “Viyihei Zahir”] Accordingly, there are those who are even initially lenient to eat the Afikoman after midnight even on the first night. [Minhagei Chasam Sofer; Netziv; Darkei Chaim Veshalom 605; Minchas Yitzchak 9:48; See Piskeiy Teshuvos 477:3; Otzer Minhagei Chabad p. 122 that so is custom of Sadigora]
The Rebbe’s custom: Rabbi Shmutkin of Chabad Michigan told over that he participated in many Sedarim at the Rebbe’s household. He was appointed in charge of letting the Rebbe know the time in order to keep track of Chatzos. The Rebbe would ask him the time at various segments of the Hagada. Hence, we see the Rebbe was very particular to eat the Afikoman prior to Chatzos, unlike those who are lenient in this matter.
[45] The reason: Just as the Karban Pesach was only eaten until midnight [so too the Matzah]. [Admur ibid] As the verse states Al Matzos Umerorim Yochluhu, thus teaching us that the eating of Matzah is connected, and follows similar laws, to the Pesach regarding its conclusion of eating. [Admur 458/2]
[46] P”M 477 A”A 1; Shulchan Gavoa 477:4; Yifei Lalaeiv 2:3; Kaf Hachaim 477:12
[47] Sefer Haminhagim ibid; Likkutei Dibburim p. 269; Sefer Hasichos 5701 p. 93; Reshimos 5:19; Hamelech Bemisibo 2:97; Otzer Minhagei Chabad p. 120; So was also custom of Darkei Chaim Veshalom 605; Tzas Viznitz
Other customs: Some are accustomed to eating the Afikoman before midnight on both nights. [Minhag Komrana; Ger; See Admur 481:1]
[48] Avnei Nezer 381; See Piskeiy Teshuvos 477 footnote 5; See previous footnotes and opinions mentioned there for the full understanding of this stipulation.
[49] The reason: As according to Reb Elazar Ben Ezaria, the prohibition of eating after the Afikoman only applies so long as the Mitzvah is still applicable, which in his opinion is only until midnight. Thus, when one intends to eat the Afikoman before midnight only according to his opinion, then the prohibition of eating afterwards only applies until midnight. After midnight he may resume eating according top all, as if we rule like Rebbe Akiva, then he did not yet fulfil the Mitzvah of Afikoman, per his stipulation, and if we rule like Reb Elazar Ben Azaria, the obligation was already fulfilled and expired.
[50] Admur 479:8; 478:6 “So too one may eat the meal in his house and then go and eat the Afikomen in another home”; 484:6 “It is permitted for him to uproot himself prior to eating the Afikoman and to go to another home and make for them the entire Seder and eat with them the Afikoman and recite with them Birchas Hamazon”; M”A 478; 479:2; Taz 479:3
[51] Admur 484:6; 178:4; 184:1; Seder 9:17 [Vetzaruch Iyun why Admur omitted this in 479:8]; Rama 178:1; M”A 178:8
[52] Admur 178:4; 184:1
[53] 2nd opinion, and final ruling, of Admur 178:6; Implication of Admur in Seder 9:17
Other opinions: Some Poskim rule it is permitted to finish the meal in a second area for the sake of reciting Birchas Hamazon with a Zimun, even if he did not have intent to do so at the time of Hamotzi. [1st opinion in Admur ibid; Aruch Hashulchan 178:8; Piskeiy Teshuvos 178:11]
[54] Admur 478:2; 479:8; Rama 478:1; Rosh 10:34; Rashbam 120a
Other opinions: Some Poskim rule that it is permitted to eat the Afikoman in two different areas, as this was only prohibited to be done when eating the Pesach lamb and not when simply eating Matzah in its commemoration. [Tosafus Pesachim, brought in Beius Yosef 478 and Kaf Hachaim 478:8]
Opinion of Michaber and Sephardim: Some Poskim rule that even according to the Michaber it is forbidden for one to eat the Afikoman in two areas, as is proven from the fact that he likewise prohibits eating after falling asleep which itself is prohibited due to it being considered like eating in two areas. [Mamar Mordechai 478:1; Kaf Hachaim 478:8] Other Poskim, however, rule that perhaps according to the Michaber it is permitted to eat it in two different places, nonetheless he himself concludes that initially it is proper to suspect for the opinion of the Rama. [Shulchan Gavoa 478:2; See Kaf Hachaim 478:8]
[55] The reason: As the Afikoman is eaten in commemoration of the Pesach sacrifice and it is forbidden to eat the Pesach sacrifice in two different areas, as the verse [Shemos 12:46] states in a single home it shall be eaten. [Admur ibid; Chayeh Adam 130:14; M”B 478:4; Kaf Hachaim 478:5; See Pesachim 86a; Rambam Karban Pesach 9:1 and Kesef Mishneh there]
[56] So is implied from Admur 479:8 that certainly if he ate a Kezayis already, he may not continue eating in another area and so is also implied from Admur 478:3-4 that the prohibition of eating in two areas applies both to the original Kezayis and also to any more Matzah that he eats. Vetzaruch Iyun, as why don’t we say that once the minimum amount has been eaten, we no longer consider the further amount to be part of Afikoman or its bylaws. Perhaps, however, even Admur would agree that if one ate Afikoman and said Birchas Hamazon, and then decided to eat again that night [which Admur 478:1 rules is permitted] then it would be allowed to eat it elsewhere. Vetzaruch Iyun!
[57] Admur 479:8; Admur 478:3 regarding sleeping
[58] Admur 478:2; M”A 478:2; Chok Yaakov 478:2; Elya Raba 478:4; Chok Yosef 478:2; Chayeh Adam 130:14; M”B 478:4; Kaf Hachaim 478:6
[59] Seemingly, this applies even if one already ate the minimum measurement of Matzah, nevertheless one may not eat any Matza on a different table then the Matzah eaten for Afikoman, as implied from Admur 479:8; Vetzaruch Iyun, as perhaps once the minimum amount has been eaten we no longer consider the further amount to be part of Afikoman or its bylaws. See previous footnotes!
[60] Admur 479:8 regarding eating in two separate areas and the same would apply here; Admur 478:3 regarding sleeping
[61] Admur 479:8
[62] Admur ibid; Bach end of 479; Peri Chadash end of 479; Maharal in Gevuros Hashem 63
[63] Admur ibid; Taz 479:3; M”A 479:2
The reason: As after Afikoman, it is forbidden for them to taste anything in the home that they entered [See Admur 478:1], and if so, how can they recite Birchas Hamazon there, as does not Birchas Hamazon need to be recited in the area that one finished eating! [Admur ibid; See Admur 184:1] Likewise, they cannot leave in middle of eating Afikoman and continue eating the Afikoman Matzah there, as one may not eat the Afikoman in two areas. [Admur ibid]
[64] Nitei Gavriel 97:18
[65] The reason: As the prohibition is only to switch areas in middle of the eating of Afikoman, and it is permitted to switch areas beforehand and eat it entirely elsewhere. Nonetheless, it is forbidden to go to a different room, as stated above, unless one had in mind to do so upon washing. However, if it is all within the same room then one mays witch areas even if he did not have in mind to do so upon washing and saying Hamotzi, as it is all considered a single area of the meal where Birchas Hamazon is permitted to be recited in.
[66] Setimas Kol Haposkim who only restrict one who slept from continuing to eat and omit this law regarding one who left the area, as the prohibition only applies if one physically eats the Matzah in two different areas, or if one slept and had complete Hesech Hadaas, as opposed to if one simply left to another area and then returned.
[67] This invalidation is only recorded regarding the Karban Pesach and not regarding the Matzha of Afikoman. See Nitei Gavriel 97 footnote 29 for a similar discussion regarding two Chaburos
[68] See Kaf Hachaim 479:6
[69] Implication of Michaber 484:1 and Beios Yosef 484 and Admur 484 who do not mention an option of reciting Birchas Hamazon in one home, and then repeating the eating of Matzah in the second home; Kneses Hagedola 484; Chok Yosef 484:2 that so rule the Achronim; Birkeiy Yosef 484 in name of Kneses Hagedola; Kaf Hachaim ibid
[70] Radbaz 1:480; Baal Hadibros; Shibulei Haleket 68
[71] As the initial prohibition is only regarding the Matzah eaten as Afikoman, which includes all Matzah eaten at the end of the meal, as explained above. However, once he has recited Birchas Hamazon, it is considered a new setting, and hence the Matzah may be eaten elsewhere. Vetzaruch Iyun,
[72] Admur 477:4; 472:14; Michaber 477:1
Background: One is required to lean upon eating the Afikoman. [Admur 472:14; first opinion in 477:4; Rosh 10:20; Tur 478; Michaber 477:1] However there are Poskim [Rambam 7:8] who rule that one does not need to lean. Practically, Admur rules that Lechatchilah one must lean, although Bedieved if one ate it without leaning, one may rely on the lenient opinion. [Admur ibid; Peri Chadash 477:1]
[73] Admur 477:4; 472:15; Peri Chadash 477:1
The reason: As Bedieved one may rely on the lenient opinion who does not require leaning for Afikoman. [Admur 477:4]
Other opinions: Some Poskim rule that if one is able, one is to eat another Kezayis while leaning. [M”B 477:4; 478:1; Minchas Yitzchak 9:46-47; Igros Moshe 3:67; Sheivet Halevi 5:60]
[74] So is implied from Admur ibid
Other opinions: See other opinions in previous footnote.
[75] See Admur 478:1 that one may eat as Much Shmurah Matzah as he desires, after finishing the Afikoman. Hence, it is permitted for him to eat another Kezayis while leaning in order to fulfill his obligation according to all. Some Poskim rule that if one is able, he should re-eat it.
Other opinions: Some Poskim rule that it is forbidden to eat another Kezayis of Matzah being that it is forbidden to eat the Afikoman twice. [M”B 473:22 in name of Chayeh Adam]
[76] Admur 478:3-6; See Kaf Hachaim 478:9-17
[77] Admur 478:3; Michaber and Rama 478:2; Rambam Chametz Umatzah 8:14; Raba in Pesachim 120b
Other opinions: Some Poskim rule that it is permitted to continue eating the Afikoman even after falling asleep in middle, as this was only prohibited to be done when eating the Pesach lamb and not when simply eating Matzah in its commemoration. [Tosafus Pesachim, brought in Beis Yosef 478 and Kaf Hachaim 478:15; Baal Hamaor; Reia; Maharam Chalvah]
[78] The reason: As sleeping is considered an interval between the two eating’s, and hence when he eats a second time after his sleep it is considered as if he is eating in another area and not in his original area of the eating, and it is forbidden to eat the Afikomen in two places, as explained above. [Admur ibid’ M”A 478:3; Levush 478:2; Rashbam Pesachim ibid; M”B 478:7; Kaf Hachaim 478:10]
[79] Admur ibid
Other opinions: Some Poskim rule that if one did not yet eat a Kezayis of Matzah for Afikoman then he may continue to eat up to a Kezayis even after falling asleep. [Peri Chadash 478; Kaf Hachaim 478:11]
[80] Admur 478:4; Michaber ibid; Rambam ibid; Ravad; Mishneh Pesachim 120a; Beis Hillel 478; Kaf Hachaim 478:15 that so is the main opinion
Other opinions: Some Poskim rule that one may not continue eating the Afikoman Even if he is eating with a group and he’s the only one who fell asleep, unless he only dozed off as explained next. [Tur 478; Rokeiach 283; Rashbam; Ovadia Bartenura; Rosh; Aguddah; Levush 478; Chok Yaakov 478:3; ]
[81] Meaning, whether those who did not fall asleep, or those who fell asleep and then woke up. [Levush 478; M”B 478:8; Kaf Hachaim 478:12]
[82] The reason: Their sleep is not considered an interval being that some of their group has remained awake. [Admur ibid; Levush 478:2]
[83] Admur ibid; Kaf Hachaim 478:13
[84] Erech Hashulchan 478:2; P”M 478 A”A 5; Chayeh Adam 40:16; See Admur 178:8 that by a permanent sleep a new blessing of Hamotzi is required. However, seemingly, this only applies if one ate alone, or the entire group fell asleep. See Admur 164:2 regarding rewashing without a blessing if touched Makom Hatinofes, although perhaps this case of falling asleep is more like the case of one who was Maflig Bedvarim and hence should require re-washing with a blessing, Vetzaruch Iyun
[85] M”B 178:48; Piskeiy Teshuvos 164:5
[86] Admur 478:5; Michaber 478:2; Rambam ibid; Rebbe Yossi in Mishneh Pesachim 120a
[87] Erech Hashulchan 478:2; P”M 478 A”A 5; M”B 178:48; Piskeiy Teshuvos 164:5; See Admur 178:8 that a temporary sleep does not require Hamotzi to be repeated
[88] Admur ibid; M”A 478:4; Rashi Taanis 12b; Rashbam Pesachim ibid
[89] Admur 478:6; Rama 478:2; Rabbeinu Yerucham 5:4; Tur 478; Riy; Implication of Beis Yosef 478; M”A 478:5; Chok Yaakov 478:4; Chok Yosef 478:4; Peri Chadash 478; P”M 478 A”A 5; Chayeh Adam 130:14; Kaf Hachaim 478:9 and 17
Other opinions: Some Poskim rule that it is forbidden to eat the Afikoman even if one fell asleep prior to starting to eat it. [Maharil; Shulchan Gavoa]
[90] Kaf Hachaim 478:17
[91] Erech Hashulchan 478:2; P”M 478 A”A 5; Chayeh Adam 40:16; See Admur 164:2 regarding rewashing without a blessing if touched Makom Hatinofes, although perhaps this case of falling asleep is more like the case of one who was Maflig Bedvarim and hence should require re-washing with a blessing, Vetzaruch Iyun
[92] M”B 178:48; Piskeiy Teshuvos 164:5
[93] See Admur 178:8 that by a permanent sleep a new blessing of Hamotzi is required. However, seemingly, this only applies if one ate alone, or the entire group fell asleep.
[94] See Admur 477:7-9; Michaber 477:2; Kaf Hachaim 476:15-30
[95] Admur 477:7; Michaber 477:2; Tur 477 in name of Rabbeinu Peretz; Hagahos Semak; Hagahos Maimanis; M”A 477:2; Kaf Hachaim 476:16 that so is the final ruling
Other opinions: Some Poskim rule that if one did not remember until after doing Mayim Achronim or deciding tro conclude his meal, then he is not required to eat the Afikoman and rather rely on the Matzah that was guarded from the time of kneading that he ate in middle of the meal. [Baal Haittur, brought in Tur 477, and M”A 477:1; Poskim in Kaf Hachaim 476:16]
[96] Admur and Poskim ibid
The reason: Although he has already removed his mind from any further eating and the general rule states that whenever one removes his mind from further eating and then changes his mind to recontinue eating that he needs to say a new before blessing prior to this continued eating, as explained in chapter 179:2, 4, 5 [that there are opinions who rule that in all cases that one decided to no longer eat more he must repeat the before blessing, although practically we rule that only in a case that he already washed Mayim Achronim must he repeat the blessing, and not in a case that he simply decided to Bentch, due to Safek Brachos Lihakel], nevertheless the Afikomen is to be eaten without saying the blessing of Hamotzi. The reason for this is because the eating of the Afikomen is not dependent at all on the opinion of the individual, as he is obligated according to law to eat it whether he likes it or not. Therefore, even if he removed his mind from eating it this is meaningless, as the matter is not dependent [at all] on his opinion. [Admur ibid; M”A 477:2; Levush 477:2; Tur ibid; Kaf Hachaim 476:15]
Other opinions: Some Poskim rule that he is to repeat the blessing of Hamotzi over it. [Tur 477 in name of Rosh and Ravayah; Poskim in Kaf Hachaim 476:15]
[97] Admur ibid; Admur 179:5 [that whenever the blessing of Hamotzi needs to be repeated over a new eating one is likewise obligated to rewash his hands, being that once one has removed his mind from eating, he no longer guards his hands.]; Admur 164:2 in parentheses [that whenever he does Hesech Hadaas he must rewash with a blessing]; 178:7 [that whenever he does Hesech Hadaas he must rewash]; See Kaf Hachaim 476:15
The reason a blessing is not recited: In Admur 178:7 and 179:5 and Seder 5:6 he simply writes that the washing is to be repeated, and does not mention anything regarding if one is to also repeat the blessing. However, in 164:2 in parentheses he explains that the blessing is to be repeated, which seemingly contradicts the ruling here that the blessing is not to be repeated. Some suggest that since in this case he is not required to repeat the blessing of Hamotzi, therefore he is likewise not to say a blessing over this washing. However, in the event that he would be required to repeat the blessing of Hamotzi then he would likewise be required to say the blessing over the washing. [Footnotes in new Shulchan Aruch on 477:7; and so can seemingly be implied from Admur 179:5 and Seder 5:6 who depends the rewashing on the Hamotzi, and hence one must say that this refers to rewashing with a blessing as otherwise it will contradict 477:7 where one is required to rewash even though the blessing of Hamotzi is not repeated. Likewise, so is implied from 477:8 in which Admur rules of the blessing over the washing is to be repeated when eating the afikoman after Birchas Hamzon, and hence also repeating the blessing of Hamotzi.] Vetzaruch Iyun, as in 164:2 no mention is made at all regarding the fact that it refers to a case that he must also repeat the blessing of Hamotzi, and there also does not seem to be any reason to depend this matter on whether the blessing of Hamotzi is repeated or not. Vetzaruch Iyun [See Ketzos Hashulchan 42 footnote 1 for a similar question as to how the concept of repeating the blessing of Hamotzi has any relevance to the need to re wash; See also Ketzos Hashulchan 42 footnote 5]
[98] Admur 477:8; Michaber and Rama 477:2; Ravayah 525; Bach 477; Kaf Hachaim 477:19
[99] Admuir ibid in parentheses; See also Admur 164:2
Other opinions: Some Poskim rule that he is not to repeat the blessing over the washing. [P”M 477 A”A 3; M”B 477:9] See Shaar Hatziyon on M”B 477:9 that if he did not have Hesech Hadaas then even Admur would agree that a blessing is not repeated; See Kaf Hachaim 477:18
[100] One is not to suffice with simply eating a Kezayis of Matzah, as a) one is to initially eat two Kizeisim, as explained in Halacha E, and b) One cannot say a blessing over the washing if he eats less than a Kebeitza, as explained in Admur 158:2 and Seder Netilas Yadayim 18.
[101] Admur 477:8; M”A 477:4; Chok Yaakov 477:4; Peri Chadash 477; Rashba 1:237; Rabbeinu Yerucham 5:4 in name of Raavad and Rashba; Chok Yosef 477:4; Chayeh Adam 130:15; Olas Shabbos 477:2; ; Biur Hagr”a; M”B 477:17; Kaf Hachaim 477:20 [regarding the need to eat the Afikoman] and 29 [regarding not repeating the blessing over a cup of wine after Birchas Hamazon]
Other opinions: Some Poskim rule that if one did not remember until after reciting the blessing over the wine then he is not to eat the Afikoman and rather rely on the Matzah that was guarded from the time of kneading that he ate in middle of the meal. However, in those areas that it is a custom to make Matzas Mitzvah from the time of the harvest, then even if you only remember after the saying of Hallel, he is to wash his hands and say a blessing of Hamotzi and eat the Afikoman. [Michaber ibid; Tur in name of Ravayah; See M”A 477:4 and 6 that even this only applies if one did not eat Matzas Mitzvah during the meal; See Kaf Hachaim 477:20-25 for full details of this approach and its various opinions; Admur ibid completely negates this opinion. Furthermore, some Poskim rule that even this opinion only held of its approach according to those who rule that Birchas Hamazon requires a cup of wine, and hence being that today we rule that it does not require a cup of wine, this opinion no longer exists, and everyone agrees that one must eat Afikoman during later on. See Kaf Hachaim 477:20 for the various opinions on this matter. Practically, the Sephardi ruling follows that of the Michaber ibid to only eat the Afikoman if Matzas Mitzvah was not eaten during the meal.]
[102] See previous case and Admur 164:2
[103] One is not to suffice with simply eating a Kezayis of Matzah, as a) one is to initially eat two Kizeisim, as explained in Halacha E, and b) One cannot say a blessing over the washing if he eats less than a Kebeitza, as explained in Admur 158:2 and Seder Netilas Yadayim 18.
[104] The reason: Another cup of wine is not poured for this Birchas Hamazon in order so it does not appear as if he’s adding to the number of cups instituted by the sages to be drunk. [Admur ibid; M”A ibid] Now, although there are Poskim who rule that every Birchas Hamazon requires a cup of wine to be drunk immediately after its conclusion, nevertheless today we are no longer careful in this throughout the year and on occasion we recite Birchas Hamazon without any cup of wine at all, being that we rely those opinions who rule that Birchas Hamazon does not require a cup of wine as explained in chapter 182:1 [Admur ibid; See Admur 182:1; 299:7] Accordingly, on this night as well one may rely on this opinion in order so it not appear that one is adding in the number of cups drunk on this night, and therefore not pour the cup at all or to pour it as suggested but not drinking immediately afterwards as explained next in the parentheses.
Other opinions: Some Poskim rule that in such a case he is to say another blessing over a cup of wine after Birchas Hamazon and not worry over the fact that it appears as if he’s adding to the cups. [Rama ibid; See Taz 477:3; M”A 477:7; M”B 477:15; Kaf Hachaim 477:26]
[105] Admur ibid; M”A 477:7; Maharam Chalvah 119a
[106] Admur 477:9; M”A 477:4 and 7; Maggid Mishneh 8:13; Rashba Hameyuchasos 202; Raavad in Tamim Deim 32
Other opinions: Some Poskim rule that if one did not remember until after reciting the blessing over the wine then he is not to eat the Afikoman and rather rely on the Matzah that was guarded from the time of kneading that he ate in middle of the meal. However, in those areas that it is a custom to make Matzas Mitzvah from the time of the harvest, then even if you only remember after the saying of Hallel, he is to wash his hands and say a blessing of Hamotzi and eat the Afikoman. [Michaber ibid and Sephardi ruling; See previous footnotes for the full details of this opinion]
[107] See previous case and Admur 164:2
[108] One is not to suffice with simply eating a Kezayis of Matzah, as a) one is to initially eat two Kizeisim, as explained in Halacha E, and b) One cannot say a blessing over the washing if he eats less than a Kebeitza, as explained in Admur 158:2 and Seder Netilas Yadayim 18.
[109] The reason: See above!
Other opinions: Some Poskim rule that in such a case he is to say another blessing over a cup of wine after Birchas Hamazon and not worry over the fact that it appears as if he’s adding to the cups. [Rama ibid; See Taz 477:3; M”A 477:7; M”B 477:15; Kaf Hachaim 477:26]
[110] One who is particular to always recite Birchas Hamazon over a cup of wine: One who is stringent upon himself throughout the year to always recite Birchas Hamazon over a cup of wine, then if he remembers prior to mentioning G-d’s name in the concluding blessing which follows the saying of Hallel (which is the blessing of Baruch Ata Hashem Melech Mehulal etc Baruch Ata Hashem Keil Melech Gadol etc, as explained in chapter 480:1) then he is to stop in the place that he remembers and wash his hands and eat the Afikoman and recite Birchas Hamazon on this [4th] cup. He is not to drink it immediately after Birchas Hamazon but rather should repeat from Lo Lanu and finish the Hallel and Haggadah, and then drink the [4th] cup. Now, although one is not to perform 2 Mitzvos on one cup of wine, nevertheless, since here the custom has spread like the opinions who hold that Birchas Hamazon does not require a cup of wine, therefore in truth from the letter of the law he is only performing one mitzvah on this cup which is the Mitzvah of completing the Hallel and Haggadah. [Admur ibid; M”A 477:7; Machatzis Hashekel ibid; Kaf Hachaim 477:28] See also Admur 299:7; 271:12
[111] Admur 477:9; M”A 477:4; Maggid Mishneh 8:13; Rashba Hameyuchasos 202; Raavad in Tamim Deim 32; Kaf Hachaim 477:27-29
Other opinions: Some Poskim rule that if one did not remember until after reciting the blessing over the wine then he is not to eat the Afikoman and rather rely on the Matzah that was guarded from the time of kneading that he ate in middle of the meal. However, in those areas that it is a custom to make Matzas Mitzvah from the time of the harvest, then even if you only remember after the saying of Hallel, he is to wash his hands and say a blessing of Hamotzi and eat the Afikoman. [Michaber ibid and Sephardi ruling; See previous footnotes for the full details of this opinion]
[112] See previous case and Admur 164:2
[113] One is not to suffice with simply eating a Kezayis of Matzah, as a) one is to initially eat two Kizeisim, as explained in Halacha E, and b) One cannot say a blessing over the washing if he eats less than a Kebeitza, as explained in Admur 158:2 and Seder Netilas Yadayim 18.
[114] The reason: Another cup of wine is not poured for this Birchas Hamazon in order so it does not appear as if he’s adding to the number of cups instituted by the sages to be drunk. [Admur ibid; M”A ibid]
Other opinions: Some Poskim rule that in such a case he is to say another blessing over a cup of wine after Birchas Hamazon and not worry over the fact that it appears as if he’s adding to the cups. [Rama ibid; See Taz 477:3; M”A 477:7; M”B 477:15; Kaf Hachaim 477:26]
[115] The reason: Although he is stringent upon himself throughout the year not to recite Birchas Hamazon without a cup of wine, nevertheless in this case he has no other option but to recite it without a cup of wine, other than the option of not eating the Afikoman at all, and it is better that he compromise on his stringency and follow the widespread custom of all to recite Birchas Hamazon without a cup of wine then to not eat the Afikomen at all. It is not possible for him to eat the Afikoman prior to drinking the 4th cup of wine, as according to the opinion who rules that Birchas Hamazon does not require a cup of wine he is doing a prohibition by making a long interval between the conclusion of Hallel and the Haggadah, to the drinking of the cup, through eating the afikomen and reciting Birchas Hamazon, and not drinking the 4th cup immediately after concluding Hallel as was instituted by the sages. Furthermore, Even according to the opinion who rules that Birchas Hamazon is required to be set over a cup of wine he would be doing a prohibition by performing two Mitzvos over 1 cup, in addition to making an interval of eating the Afikoman between the conclusion of Hallel and the drinking of the Cup after the recital of Birchas Hamazon. (However, the recital of Birchas Hamazon is not considered an interval according to the opinion who rules that it requires a cup of wine, as indeed we say Yaknahaz over a single cup.) It is also not possible for him to return and repeat the conclusion of Hallel and the Haggadah with the concluding blessing after finishing the recital of Birchas Hamazon over a cup of wine, as this would be a blessing in vain being that he already said the concluding blessing one time before. [Admur ibid]
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