Siman 477

Know that regarding the matter of the afikoman, it must be explained: for seemingly the matter is clear that the primary positive commandment of "in the evening you shall eat matzot" – we fulfilled with the first and second kezayit, where we recited the blessing there "Who has sanctified us with His commandments and commanded us regarding the eating of matzah." And the afikoman is nothing other than a remembrance of the Pesach, which was eaten when one was satiated. And so it is explained from the wording of the Tur and the Shulchan Aruch, who wrote afterward: After the conclusion of the entire meal – each one eats a kezayit of the matzah guarded under the cloth, a remembrance of the Pesach which was eaten when one was satiated. And he should eat it while reclining, and he should not recite a blessing over it. And he should be careful to eat it before midnight. Thus far their words. Behold, they wrote "a remembrance of the Pesach," and therefore he does not recite a blessing over it. And as for that which he warned to eat before midnight, even though it is only a mere remembrance, nevertheless, since it is a remembrance of the Pesach, and according to Rabbi Elazar ben Azariah the Pesach is only eaten until midnight – the afikoman also requires until midnight.

But Rashi and the Rashbam wrote (119b, starting with the words "Ein," see there) that the essence of the mitzvah is the afikoman. This is the wording of Rashi and the Rashbam there: One does not conclude... – for one must eat matzah at the end of the meal, in memory of the matzah eaten with the Pesach offering. And this is the broken matzah that we eat at the end for the sake of the obligation of matzah. And by necessity we recite the blessing "on the eating of matzah" at the beginning, even though it does not come for the sake of the obligation, as was said above regarding maror, that after he has filled his stomach with it – how can he go back and recite a blessing over it? Here too regarding matzah... Thus far their words. And so it appears to me from the wording of the Rambam in the eighth chapter, who wrote that at the end he eats from the meat of the Pesach offering..., and in this time he eats a kezayit of matzah..., for their eating is the mitzvah. Thus far his words; behold it implies that this is the essence of the mitzvah. And it is possible to say that his primary intent is regarding the time of the Temple. And the Tosafot (120a) appear as if they are in doubt about this, see there. But the Rosh brought the words of Rashi and disagreed with him, and wrote that afikoman is not for the sake of the obligation but rather in memory of the Pesach offering, see there. And according to this, in the opinion of Rashi and the Rashbam, one must be very, very careful in the eating of the afikoman, since it is the essence of the mitzvah of eating matzah, and so it is explained from the Rambam as I have written. Therefore one must be very careful in this to eat at the very least a full kezayit. (And the wording of Rashi himself requires study, for he began "in memory of the matzah eaten with the Pesach offering" and concludes "for the sake of the obligation of matzah." And also the Tosafot there who wrote that Rashi's reasoning is compelled, for behold in the time of the Temple it was necessarily so, see there – I do not understand. For behold they could have eaten the entire meal enriched matzah until they reached the Pesach offering, and then they ate the obligatory matzah and maror, and then they recited the blessing over them, and not from the beginning of the meal. And the words of our teachers are hidden from me, and it requires great study.)

And they wrote that ideally one should take two kezayits: one in memory of the pesach, and one in memory of the matzah that was eaten with the pesach. And at the very least he should not diminish from a kezayit (Magen Avraham in the name of Maharil). And if he does not have a kezayit—he should eat even less than a kezayit. And it appears that also regarding the first kezayit of "the eating of matzah," if he does not have a kezayit but rather less—he is obligated to eat, but he should not recite the blessing "on the eating of matzah." And we do not say that less than a kezayit is nothing, for just as regarding prohibitions it is a "half-measure" of a Torah prohibition, so too regarding matzah it is somewhat of a mitzvah, since it is impossible for him to fulfill more. However, regarding two people who have only one kezayit of matzah, it appears that it is better that one of them eat a kezayit and fulfill the mitzvah properly, than that each one eat a half-kezayit. And what should they do? They should cast a lot. And this is obvious that if they have two kezayits—each one should eat a kezayit for "Hamotzi" which is the essence of the mitzvah, and they should not eat afikoman which is merely for a memory. And if they have three kezayits—each one should eat a kezayit for "Hamotzi," and the third kezayit they should divide between them for afikoman, for as a memory a half-kezayit is sufficient in a time of pressing need. (So it appears to me. And see Sha'arei Teshuva in siman 475 and 482.)

And regarding what he wrote, that one should see to eat the afikoman before midnight, our teacher, the Rema, wrote that one should hurry himself, so that the Hallel will also be recited before midnight. Thus far his words. And I do not know the reason for this, for what is the connection of Hallel to midnight (see Tosefta at the end of Pesachim)? And the afikoman must be eaten while reclining. And if one ate it without reclining, it appears to me that he has fulfilled the obligation, since it is only a mere remembrance (and so wrote the Gr"z in section 4). And there are those who are accustomed to take the afikoman wrapped in a cloth, and they sling it over their shoulders behind them, and walk in the house about four cubits, and say: "Thus our ancestors went, their kneading bowls wrapped in their garments upon their shoulders." And afterward they eat it. And in these provinces we are not accustomed to this, but rather we take out the afikoman and eat it (Ch"y and the Gr"z). And there are those who take a piece of afikoman, and pierce it and hang it on the neck. And there is no prohibition in this, but it is a superfluous matter. And we have not practiced so (ibid.).

And know that it is a simple matter that if it extended until after midnight—one is obligated to eat the afikoman. For the Rambam at the beginning of the sixth chapter and in the eighth chapter of Korban Pesach ruled according to Rava that pesach and matzah are eaten all night. And such is the opinion of several of the Rishonim (as the Hagahot Maimoniyot wrote in the eighth chapter, see there). And this is the opinion of Beit Hillel in the Tosefta at the end of Pesachim, see there. However, regarding this there is reason to doubt: if one was under duress and did not perform the Seder until after midnight, should he recite the blessing "on the eating of matzah" or not? For since our teachers the authors of the Tosafot ruled everywhere that the halacha follows Rabbi Eleazar ben Azariah that the pesach is only eaten until midnight, like the anonymous Mishnah in "Eizehu Mekoman" which taught: The pesach is only eaten at night, and is only eaten until midnight. And we say in the Gemara (120b): If one ate matzah in this time after midnight—according to Rabbi Eleazar ben Azariah he has not fulfilled his obligation. If so, how can he recite the blessing "on the eating of matzah," since its time has already passed according to Rabbi Eleazar ben Azariah? Therefore, it appears that he should eat without the blessing "on the eating of matzah."

If one forgot and did not eat the afikoman, and did not remember until he washed his hands, or until he said "Let us provide and bless" – he eats the afikoman without the blessing of "Hamotzi." For even though throughout the rest of the year when one wishes to eat afterward – it is considered a lapse of attention and he must bless, nevertheless on Pesach, since we rely on the table of the Merciful One, and we do not have permission not to eat it – this is not a lapse of attention. And he should wash his hands without a blessing before eating the afikoman, as I wrote in siman 179 (the Gra"z). And there are those who disagree, and they hold that he should not eat the afikoman at all, and rely on the first kezayit (the Bach in the name of the Rashal, and see Machatzit HaShekel subsection 2). But we have only the words of our teachers, the authors of the Shulchan Aruch, who ruled that he should eat.

And if he did not remember until after he recited birkat hamazon, if he remembered before he recited "borei pri hagafen" – he should wash his hands and recite "hamotzi," and eat the afikoman, and return and recite birkat hamazon, and drink the cup with the blessing of "borei pri hagafen." And if he did not remember until after he drank the cup, or even only until after he recited "borei pri hagafen," since he is compelled to drink the cup so that his blessing will not be in vain – then he should not eat the afikoman, and he should rely on the matzah that he ate previously. For if he eats – he would then require another cup, and it would be like adding to the cups. However, this is for one who is careful all year not to recite birkat hamazon without a cup. But for us, for example, who do not recite the blessing over a cup – he should wash his hands, and recite "hamotzi," and eat the afikoman, and recite birkat hamazon without a cup (Magen Avraham subsection 4). And likewise, if he remembered after he began Hallel – he should finish Hallel, and drink the cup, and wash his hands, and eat the afikoman, and recite the blessing without a cup.

This is the wording of our teachers, the authors of the Shulchan Aruch: And if he did not remember until after he recited the blessing "Who creates the fruit of the vine" – he shall not eat the afikoman, and he shall rely on the matzah that he ate during the meal, for all of them are guarded from the time of kneading. But in a place where they are accustomed to perform guarding for the matzah of the mitzvah from the time of harvesting, even if he did not remember until after the Hallel – he shall wash his hands and recite the blessing "Who brings forth," and eat the afikoman, and return and recite the blessing over the cup. And there is no concern regarding what he adds to the cups. Thus far their words. And one should not ask: Behold, did he not eat a kezayit of matzah guarded from the time of harvesting at the time of the blessing "on the eating of matzah"? For it can be said: That we do not rely on this, for the afikoman is a matter unto itself. And only if he ate the entire meal from the guarded matzah – can they rely on the rest of the matzah that he ate during the meal, but not on the first matzah. And that which they wrote that he should return and recite the blessing over the cup, it appears in my humble opinion that this is for one who is careful to recite a blessing over a cup all year round. But one who is not careful does not require a cup. And the commentators did not understand it so, and in my humble opinion it appears as I have written. (See Taz, and Magen Avraham, and Chok Yaakov, and it requires further study. And be precise and you will find it easy.) And if the afikoman was lost – he shall eat a kezayit of matzah from other matzah, for behold all of them are guarded from the time of kneading at the very least. And all the more so if he has guarded matzah that is guarded from the time of harvesting, that he must eat it even though the afikoman was lost.