SECTION 477 The Laws [Governing] Eating the Afikoman (1-11)

סימן תעז דִּינֵי אֲכִילַת הָאֲפִיקוֹמָן וּבוֹ י"א סְעִיפִים:

1 In the era of the Beis HaMikdash, the Pesach sacrifice was eaten at the end of the meal so that it would be eaten in a manner [that brings] satiation,1 i.e., [that by eating] the Pesach sacrifice, [the people] would have concluded [eating] to the point of satiation2 so that [they] would derive satisfaction when eating [the Pesach sacrifice] and it would be important to them.

[The rationale is that] all sacrificial foods should be eaten in a manner that bespeaks importance and prominence, as [indicated by] the verse,3 “I have given you the sanctified [foods] of the Children of Israel for distinction,” i.e., [as an expression of] prominence and importance. [They should be eaten while sated] in the manner in which kings and men of distinction eat [their foods].

א בִּזְמַן שֶׁבֵּית הַמִּקְדָּשׁ הָיָה קַיָּם הָיוּ אוֹכְלִין הַפֶּסַח בְּסוֹף כָּל הַסְּעוּדָה,א כְּדֵי שֶׁיִּהְיֶה נֶאֱכָל עַל הַשֹּׂבַע,ב,1 דְּהַיְנוּ שֶׁהַפֶּסַח יְהֵא גְּמַר כָּל הַשְּׂבִיעָה,ג,2 כְּדֵי שֶׁיִּהְיוּ נֶהֱנִין בַּאֲכִילָתוֹ וְתֵחָשֵׁב לָהֶם,ד שֶׁאֲכִילַת כָּל הַקֳּדָשִׁיםה צָרִיךְ לִהְיוֹת דֶּרֶךְ חֲשִׁיבוּת וּגְדֻלָּה, שֶׁנֶּאֱמַרו,3 "קָדְשֵׁי בְנֵי יִשְׂרָאֵל לְךָ נְתַתִּים לְמָשְׁחָה", כְּלוֹמַר לִגְדֻלָּהז וַחֲשִׁיבוּת, כְּדֶרֶךְ שֶׁהַמְּלָכִיםח וְהַגְּדוֹלִים אוֹכְלִים:

2 [Our Sages state,]4 “After the Pesach sacrifice, one may not conclude [and say] ‘afikoman,’” i.e., after partaking of the Pesach sacrifice, one should not go away from eating the Pesach [and proceed] to afikoman. (The meaning of [the word] afikoman is, “take out and bring baked goods and [other] foods to the table.”)5 [Our Sages were saying] that after eating the Pesach sacrifice, one should not eat any baked goods or [other] food at all, so that the flavor of the Pesach sacrifice will not leave from his mouth because of the taste of the other food.

ב וְאֵין מַפְטִירִין אַחַר הַפֶּסַח אֲפִיקוֹמָן,ט,4 כְּלוֹמַר שֶׁלֹּא יִהְיוּ נִפְטָרִין מֵאֲכִילַת הַפֶּסַח בַּאֲפִיקוֹמָןי (פֵּרוּשׁ "אֲפִיקוֹמָן", כְּלוֹמַר הוֹצִיאוּ וְהָבִיאוּ מְזוֹנוֹת וּמַאֲכָלִים עַל הַשֻּׁלְחָןיא,5), דְּהַיְנוּ שֶׁלְּאַחַר אֲכִילַת הַפֶּסַח לֹא יֹאכְלוּ שׁוּם מִין מָזוֹן וּמַאֲכָל בָּעוֹלָם,יב שֶׁלֹּא יַעֲבֹר טַעַם הַפֶּסַח מִפִּיויג עַל יְדֵי טַעַם אוֹתוֹ מַאֲכָל:

3 In the present era, when we do not [offer] the Pesach sacrifice, every person must eat an olive-sized portion of matzah as a remembrance of the Pesach sacrifice,6 in addition to the matzah that he ate for the sake of [fulfilling the mitzvah of] eating matzah. This olive-sized portion [of matzah] must be eaten after concluding the entire meal, [just] as the Pesach sacrifice was [eaten after the meal]. No food should be eaten afterwards, as [none was eaten] after the Pesach sacrifice.7 This olive-sized portion is referred to as the afikoman.8

As an initial preference, it is desirable to eat two olive-sized portions [for the afikoman], one recalling the Pesach sacrifice and one recalling the matzah that was eaten with the Pesach sacrifice.9 If it is difficult for a person to eat two olive-sized portions, at the very least, he should eat no less than one olive-sized portion.10

ג וְעַכְשָׁו שֶׁאֵין לָנוּ פֶּסַח – צָרִיךְ כָּל אֶחָדיד לֶאֱכֹל כְּזַיִתטו [מַצָּה] זֵכֶר לַפֶּסַחטז,6 מִלְּבַד הַמַּצָּה שֶׁאָכַל לְשֵׁם אֲכִילַת מַצָּה. וְצָרִיךְ לֶאֱכֹל כְּזַיִת זֶה לְאַחַר גְּמַר כָּל הַסְּעוּדָה כְּמוֹ הַפֶּסַח,יז וְלֹא יֹאכַל אַחֲרָיו שׁוּם מַאֲכָליח כְּמוֹ אַחַר הַפֶּסַח.יט,7 וּכְזַיִת זֶה נִקְרָא "אֲפִיקוֹמָן".כ,8

וּלְכַתְּחִלָּה טוֹב לֶאֱכֹל שְׁנֵי זֵיתִים,כא אֶחָד זֵכֶר לַפֶּסַח וְאֶחָד זֵכֶר לַמַּצָּה הַנֶּאֱכֶלֶת עִם הַפֶּסַח.כב,9 וְאִם קָשֶׁה עָלָיו לֶאֱכֹל שְׁנֵי כְּזֵיתִים – עַל כָּל פָּנִים לֹא יִפְחֹת מִכְּזַיִת:כג,10

4 The afikoman must be eaten while reclining.11 There are authorities who maintain that this is not necessary. One may rely on their words after the fact, [i.e.,] if one forgot and ate [the afikoman] without reclining, it is not necessary to eat [additional matzah for the afikoman].

ד הָאֲפִיקוֹמָן צָרִיךְ לְאָכְלוֹ בַּהֲסִבָּה.כד,11 וְיֵשׁ אוֹמְרִיםכה שֶׁאֵין צָרִיךְ. וְיֵשׁ לִסְמֹךְ עַל דִּבְרֵיהֶם לְעִנְיַן דִּיעֲבַד,כו שֶׁאִם שָׁכַח וַאֲכָלוֹ בְּלֹא הֲסִבָּה – אֵין צָרִיךְ לַחֲזֹר וְלֶאֱכֹל:

5 There are those who follow the custom of taking the afikoman as it is wrapped in a cloth, hanging it over their shoulders behind them, walking approximately four cubits in the homes, and saying, “This is the way our ancestors walked [as they left Egypt], ‘their leftovers bound in their garments on their shoulders.’”12 Afterwards, [the afikoman] is eaten.

This is not the custom in these regions. Instead, [the afikoman] is taken out from under the cloth where it was hidden and it is eaten.

ה יֵשׁ נוֹהֲגִין לִטֹּל הָאֲפִיקוֹמָן כָּרוּךְ בְּמִטְפַּחַת וּמְשַׁלְשְׁלִין אוֹתוֹ לַאֲחוֹרֵיהֶם עַל כִּתְפֵיהֶם וְהוֹלְכִין בַּבַּיִת כְּד' אַמּוֹת וְאוֹמְרִים: כָּךְ הָיוּ אֲבוֹתֵינוּ הוֹלְכִין "מִשְׁאֲרֹתָם צְרֻרֹת בְּשִׂמְלֹתָם עַל שִׁכְמָם",כז,12 וְאַחַר כָּךְ אוֹכְלִין אוֹתוֹ. וּבִמְדִינוֹת אֵלּוּ אֵין נוֹהֲגִין כֵּן,כח אֶלָּא מוֹצִיאִין אוֹתוֹ מִתַּחַת הַמַּפָּה שֶׁהִצְנִיעוּהוּ שָׁם וְאוֹכְלִין אוֹתוֹ:כט

6 One must be careful to eat the afikoman before midnight,13 like the Pesach sacrifice that was only eaten until midnight.14 As an initial preference, it is desirable to hurry oneself so that one can complete the Hallel that is recited after Grace before midnight.15

ו צָרִיךְ לִזָּהֵר לֶאֱכֹל הָאֲפִיקוֹמָן קֹדֶם חֲצוֹת לַיְלָה,ל,13 כְּמוֹ הַפֶּסַח שֶׁלֹּא הָיָה נֶאֱכָל אֶלָּא עַד חֲצוֹת.לא,14 וּלְכַתְּחִלָּה טוֹב לְהַקְדִּים אֶת עַצְמוֹ לִגְמֹר אֶת הַהַלֵּל שֶׁאַחַר בִּרְכַּת הַמָּזוֹן קֹדֶם חֲצוֹת:לב,15

7 If one forgot to eat the afikoman, and remembered only after he washed mayim acharonim16or he said, “Let us recite Grace,” [he should not immediately recite Grace. Instead, he should first eat the afikoman].

Even though [as a rule], when [a person] diverts his attention from eating and then decides to eat again, he must recite a blessing beforehand over the food he desires to eat, as explained in sec. 179[:4-5,]17 nevertheless, [in this instance,] he should eat the afikoman without [reciting the blessing] HaMotzi. [The rationale is that eating] the afikoman is not dependent on his intent at all, since independent of his will, he is obligated to eat it. Therefore, since the matter is not dependent on his intent, even if he diverted his attention from eating, [his intent] is not significant.18

He must be careful, [however,] to wash his hands without reciting a blessing before eating the afikoman, as explained in sec. 179:[5].19

ז אִם שָׁכַח לֶאֱכֹל אֲפִיקוֹמָן וְנִזְכַּר לְאַחַר שֶׁנָּטַל מַיִם אַחֲרוֹנִים16 אוֹ לְאַחַר שֶׁאָמַר "הַב לָן וְנִיבְרִךְ", אַף עַל פִּי שֶׁכְּבָר הִסִּיחַ דַּעְתּוֹ מֵהָאֲכִילָה, וּכְשֶׁנִּמְלַךְ לֶאֱכֹל עוֹד צָרִיךְ הוּא לְבָרֵךְ בְּרָכָה רִאשׁוֹנָה עַל מַה שֶּׁרוֹצֶה לֶאֱכֹל כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן קע"ט,לג,17 מִכָּל מָקוֹם הָאֲפִיקוֹמָן יֹאכַל בְּלֹא "הַמּוֹצִיא",לד לְפִי שֶׁאֵין הָאֲפִיקוֹמָן תָּלוּי בְּדַעְתּוֹ כְּלָל, שֶׁבְּעַל כָּרְחוֹ חַיָּב לְאָכְלוֹ. לְפִיכָךְ, אַף אִם הִסִּיחַ דַּעְתּוֹ מֵהָאֲכִילָה – אֵין בְּכָךְ כְּלוּם, כֵּיוָן שֶׁאֵין הַדָּבָר תָּלוּי בְּדַעְתּוֹ.לה,18 וְיִזָּהֵר לִטֹּל יָדָיו בְּלֹא בְּרָכָה קֹדֶם אֲכִילַת הָאֲפִיקוֹמָן, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן קע"ט:לו,19

8 If the person did not recall [that he did not eat the afikoman] until after he recited Grace, but [remembered] before he recited the blessing Borei pri hagafen on the cup [of wine over which he recited Grace],20 he should [not recite that blessing or drink the wine at this time. Instead, he should] wash his hands [ritually] (and recite the blessing Al netilas yadayim [over the washing]),21 recite the blessing HaMotzi over the afikoman, [eat it,] recite Grace, and then recite the blessing Borei pri hagafen on the cup [of wine].

If [the person] did not recall [that he had yet to eat the afikoman] until after he recited the blessing on the cup [of wine over which he recited Grace], he should drink [that cup of wine.22 He should then] wash his hands [ritually], recite the blessing Ha­Motzi over the afikoman, [eat it,] and recite Grace without a cup [of wine. It is appropriate that he conduct himself in this manner so that] he will not be adding to the number of cups [of wine that the Sages ordained be drunk at the Seder].23

(It is desirable that [the person] pour the [fourth] cup [of wine] before [reciting] Grace,24 but he should not drink it immediately after [reciting] Grace.25 Instead, he should recite [the remainder of] Hallel and the Haggadah over it and then drink it.)

True, there are authorities who maintain that the recitation of Grace always requires [that it be recited over a cup of wine and] that cup be drunk immediately after Grace. Nevertheless, in the present era, we are not careful about this throughout the year and we recite Grace without a cup [of wine] at times, because we rely on the authorities who maintain that Grace need not [be recited over] a cup [of wine],26 as explained in sec. 182[:1].

ח וְאִם לֹא נִזְכַּר עַד לְאַחַר שֶׁבֵּרַךְ בִּרְכַּת הַמָּזוֹן קֹדֶם שֶׁבֵּרַךְ "בּוֹרֵא פְּרִי הַגָּפֶן" עַל הַכּוֹס20 – יִטֹּל יָדָיו (וִיבָרֵךְ "עַל נְטִילַת יָדָיִם"לז,21) וִיבָרֵךְ "הַמּוֹצִיא" עַל הָאֲפִיקוֹמָן,לח וִיבָרֵךְ בִּרְכַּת הַמָּזוֹן וְאַחַר כָּךְ יְבָרֵךְ "בּוֹרֵא פְּרִי הַגָּפֶן" עַל הַכּוֹס.לט

וְאִם לֹא נִזְכַּר עַד לְאַחַר שֶׁבֵּרַךְ עַל הַכּוֹס – יִשְׁתֶּנּוּ22 וְיִטֹּל יָדָיו וִיבָרֵךְ "הַמּוֹצִיא" עַל הָאֲפִיקוֹמָן, וְאַחַר כָּךְ בִּרְכַּת הַמָּזוֹן בְּלֹא כּוֹס,מ שֶׁלֹּא יְהֵא כְּמוֹסִיף עַל מִנְיַן הַכּוֹסוֹת שֶׁתִּקְּנוּ חֲכָמִים.מא,23

(וְטוֹב שֶׁיִּמְזֹג כּוֹס קֹדֶם בִּרְכַּת הַמָּזוֹן24 וְלֹא יִשְׁתֶּנּוּ מִיָּד אַחַר בִּרְכַּת הַמָּזוֹן,25 אֶלָּא יִגְמֹר עָלָיו הַהַלֵּל וְהַהַגָּדָה וְאַחַר כָּךְ יִשְׁתֶּנּוּלב).

וְאַף שֶׁיֵּשׁ אוֹמְרִיםמג שֶׁכָּל בִּרְכַּת הַמָּזוֹן טְעוּנָה כּוֹס לִשְׁתּוֹתוֹ מִיָּד אַחַר בִּרְכַּת הַמָּזוֹן,מד מִכָּל מָקוֹם הֲרֵי עַכְשָׁו אֵין אָנוּ נִזְהָרִין בְּכָךְ כָּל יְמוֹת הַשָּׁנָה, וְאָנוּ מְבָרְכִין לִפְעָמִים בִּרְכַּת הַמָּזוֹן בְּלֹא כּוֹס, לְפִי שֶׁאָנוּ סוֹמְכִין עַל הָאוֹמְרִיםמה שֶׁבִּרְכַּת הַמָּזוֹן אֵינָהּ טְעוּנָה כּוֹס,26 כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן קפ"ב:מו

9 Similarly, if one remembered [that he did not eat the afikoman] after he began reciting [the psalms that] conclude the Hallel and the Haggadah, he should conclude the Hallel and the Haggadah, [recite the blessing Borei pri hagafen,] and then drink the cup [of wine]. Afterwards, he should wash his hands [ritually],27 eat the afikoman, and recite Grace without a cup [of wine].28

[The following rules apply to one] who conducts himself stringently throughout the year and is careful to never recite Grace without a cup [of wine].29 If [the person] remembers [his obligation to eat the afikoman] before he mentions [G‑d’s] name in the concluding [blessing] after Hallel30(i.e., [the blessing]: Blessed are You G‑d… the King Who is praised…” or [the blessing]: Blessed are You G‑d… the Almighty, great King…,” as will be explained in sec. 480[:1],)31 he should stop at the place where he recalled [his obligation], wash his hands, eat the afikoman, and recite Grace over this cup [of wine]. He should not drink [the cup of wine] immediately after Grace.25 Instead, he should go backand begin reciting Hallel again [with the psalm beginning] Lo lanu.32 He should complete the Hallel and the Haggadah, [recite the blessing Borei pri hagafen,] and drink the cup [of wine].

True, two mitzvos should not be performed over the same cup [of wine].33 Nevertheless, since at present, it has become customary to follow [the opinion of] the authorities who maintain that Grace need not be recited over a cup [of wine],34 therefore, according to the letter of the law, only one mitzvah – the conclusion of Hallel and the Haggadah – is being performed over this cup [of wine].

If, however, [even a person who is always careful to recite Grace over a cup of wine] did not remember [his obligation to eat the afikoman] until after he mentioned [G‑d’s] name in the concluding [blessing following Hallel], he should complete the concluding [blessing, recite the blessing Borei pri hagafen,] and then drink the [fourth] cup [of wine]. Afterwards, [the person] should wash his hands, eat the afikoman, and recite Grace without a cup [of wine] so that he does not add to the number of cups [of wine ordained by the Sages].35 True, throughout the year, he conducts himself stringently and does not recite Grace without a cup [of wine]. Nevertheless, in this instance, he has no alternative.

[The only possible alternative would be] not to eat the afikoman at all. [Obviously,] rather than not eat the afikoman at all, it is preferable for [the person] to abandon his personal stringency and [in this instance] follow the common custom [i.e.,] to recite Grace without a cup [of wine].

[The reason he must act in this manner is as follows: After reciting the concluding blessing for Hallel,] he may not eat the afikoman before drinking the fourth cup [of wine.36 The rationale is that] according to the authorities who maintain that Grace does not require a cup of wine, [the person] would be violating a prohibition by making an extended interruption between concluding Hallel and the Haggadah and drinking the cup [of wine] by eating the afikoman and reciting Grace instead of drinking [the cup of wine] immediately after concluding Hallel, as the Sages ordained. And [according to] the authorities who maintain that Grace requires a cup [of wine], he is violating a prohibition by performing two mitzvos on one cup [of wine], in addition to interrupting between the conclusion of Hallel and drinking the cup [of wine] after Grace by eating the afikoman [at this time].

(However, [according to these authorities,] the recitation of Grace [itself] is not considered an interruption [between the conclusion of Hallel and drinking the cup of wine] according to the authorities who maintain that [Grace] requires a cup [of wine], as evidenced by the fact that [all the blessings alluded to by the acronym] יקנה"ז37 are recited over one cup of wine).

Also, [in this instance] one may not repeat the concluding portion of Hallel and the Haggadah with its concluding [blessing] on a cup [of wine]after [reciting] Grace,38 because he will be reciting a blessing, i.e., the concluding blessing [of the Haggadah], in vain, for he already recited it once [before].

ט וְכֵן אִם נִזְכַּר לְאַחַר שֶׁהִתְחִיל לִגְמֹר הַהַלֵּל – יִגְמֹר הַהַלֵּל וְהַהַגָּדָה וְיִשְׁתֶּה הַכּוֹס, וְאַחַר כָּךְ יִטֹּל יָדָיו27 וְיֹאכַל הָאֲפִיקוֹמָן וִיבָרֵךְ בִּרְכַּת הַמָּזוֹן בְּלֹא כּוֹס.מז,28

וּמִי שֶׁמַּחֲמִיר עַל עַצְמוֹ כָּל יְמוֹת הַשָּׁנָה וְנִזְהָר שֶׁלֹּא לְבָרֵךְ בִּרְכַּת הַמָּזוֹן בְּלֹא כּוֹס,מח,29 אִם נִזְכַּר קֹדֶם שֶׁהִזְכִּיר אֶת הַשֵּׁם בַּחֲתִימָה שֶׁלְּאַחַר הַהַלֵּל30 (דְּהַיְנוּ "בָּרוּךְ אַתָּה ה' מֶלֶךְ מְהֻלָּל כוּ'", אוֹ "בָּרוּךְ אַתָּה ה' אֵל מֶלֶךְ גָּדוֹל כוּ'", כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִימָן ת"פמט,31) – יַפְסִיק בַּמָּקוֹם שֶׁנִּזְכַּר וְיִטֹּל יָדָיו וְיֹאכַל הָאֲפִיקוֹמָן וִיבָרֵךְ בִּרְכַּת הַמָּזוֹן עַל כּוֹס זֶה, וְלֹא יִשְׁתֶּנּוּ מִיָּד לְאַחַר בִּרְכַּת הַמָּזוֹן,25 אֶלָּא יַחֲזֹר וְיַתְחִיל "לֹא לָנוּ",32 וְיִגְמֹר הַהַלֵּל וְהַהַגָּדָה וְיִשְׁתֶּה הַכּוֹס.נ

וְאַף עַל פִּי שֶׁאֵין עוֹשִׂין שְׁתֵּי מִצְוֹת עַל כּוֹס אֶחָד,נא,33 מִכָּל מָקוֹם כֵּיוָן שֶׁעַכְשָׁו נִתְפַּשֵּׁט הַמִּנְהָג כְּהָאוֹמְרִים בִּרְכַּת הַמָּזוֹן אֵינָהּ טְעוּנָה כּוֹס,נב,34 אִם כֵּן אֵינוֹ עוֹשֶׂה עַל כּוֹס זֶה כִּי אִם מִצְוָה אַחַת מֵעִקַּר הַדִּין, דְּהַיְנוּ גְּמַר הַהַלֵּל וְהַהַגָּדָה.נג

אֲבָל אִם לֹא נִזְכַּר עַד לְאַחַר שֶׁהִזְכִּיר אֶת הַשֵּׁם שֶׁבַּחֲתִימָה – יִגְמֹר אֶת הַחֲתִימָה וְיִשְׁתֶּה הַכּוֹס, וְאַחַר כָּךְ יִטֹּל יָדָיו וְיֹאכַל הָאֲפִיקוֹמָן וִיבָרֵךְ בִּרְכַּת הַמָּזוֹן בְּלֹא כּוֹס,נד שֶׁלֹּא לְהוֹסִיף עַל מִנְיַן הַכּוֹסוֹת.35

וְאַף שֶׁהוּא מַחֲמִיר עַל עַצְמוֹ כָּל יְמוֹת הַשָּׁנָה שֶׁלֹּא לְבָרֵךְ בִּרְכַּת הַמָּזוֹן בְּלֹא כּוֹס, מִכָּל מָקוֹם עַכְשָׁו אִי אֶפְשָׁר לוֹ לַעֲשׂוֹת בְּעִנְיָן אַחֵר אִם לֹא שֶׁלֹּא יֹאכַל הָאֲפִיקוֹמָן כְּלָל, וּמוּטָב שֶׁיַּנִּיחַ זְהִירָתוֹ וְיִנְהַג כַּמִּנְהָג הַפָּשׁוּט לְבָרֵךְ בִּרְכַּת הַמָּזוֹן בְּלֹא כּוֹס מִמַּה שֶּׁלֹּא יֹאכַל אֲפִיקוֹמָן כְּלָל.

שֶׁאִי אֶפְשָׁר לוֹ לֶאֱכֹל הָאֲפִיקוֹמָן קֹדֶם שְׁתִיַּת כּוֹס רְבִיעִי,36 לְפִי שֶׁלְּהָאוֹמְרִים בִּרְכַּת הַמָּזוֹן אֵינָהּ טְעוּנָה כּוֹס – הֲרֵי הוּא עוֹשֶׂה אִסּוּר בְּמַה שֶּׁמַּפְסִיק הַרְבֵּה בֵּין גְּמַר הַהַלֵּל וְהַהַגָּדָה לִשְׁתִיַּת הַכּוֹס בַּאֲכִילַת הָאֲפִיקוֹמָן וּבִרְכַּת הַמָּזוֹן וְאֵינוֹ שׁוֹתֶה מִיָּד לְאַחַר חֲתִימַת הַהַלֵּל כְּתַקָּנַת חֲכָמִים. וְהָאוֹמְרִים שֶׁבִּרְכַּת הַמָּזוֹן טְעוּנָה כּוֹס – הֲרֵי הוּא עוֹשֶׂה אִסּוּר בְּמַה שֶּׁהוּא אוֹמֵר ב' מִצְוֹת עַל כּוֹס אֶחָד, וְגַם בְּמַה שֶּׁמַּפְסִיק בַּאֲכִילַת הָאֲפִיקוֹמָן בֵּין חֲתִימַת הַהַלֵּל לִשְׁתִיַּת הַכּוֹס שֶׁלְּאַחַר בִּרְכַּת הַמָּזוֹן (אֲבָל בִּרְכַּת הַמָּזוֹן אֵינָהּ חֲשׁוּבָה הֶפְסֵק לְהָאוֹמְרִים שֶׁאַף הִיא טְעוּנָה כּוֹס, שֶׁהֲרֵי אוֹמְרִים יקנה"ז37 עַל כּוֹס אֶחָדנה).

וְגַם אִי אֶפְשָׁר לוֹ לַחֲזֹר וְלוֹמַר גְּמַר הַהַלֵּל וְהַהַגָּדָה עִם הַחֲתִימָה אַחַר בִּרְכַּת הַמָּזוֹן עַל כּוֹס,38 שֶׁלֹּא יְבָרֵךְ בְּרָכָה לְבַטָּלָה, דְּהַיְנוּ בִּרְכַּת הַחֲתִימָה, שֶׁכְּבָר אֲמָרָהּ פַּעַם אַחַת:

10 [The following laws apply] if the afikoman was lost: If [the person] has another matzah that was made with the intent that it be used for the mitzvah [of eating matzah],39 whether whole or broken,40 he should eat it.41 (If [the person] does not have another matzah that was made with the intent that it be used for the mitzvah, he may eat [the afikoman] from another matzah that was guarded from becoming chametz from the time [the grain from which it was made was] harvested42 or [at least] from the time [its dough] was kneaded and onward.43 And all of our matzos are guarded [at least] from the time they were kneaded and onward, and [thus,] they are fit [to be eaten] for the afikoman. True, there is room for concern that [the matzah] was made by a deaf-mute, a mentally or emotionally challenged person, or a minor, who does not have the intellectual capacity to guard [a matzah] from becoming chametz with the intent that it be used for a mitzvah [of eating] matzah.44 Nevertheless, whenever a doubt arises with regard to [the fulfillment of] a Rabbinic ordinance, leniency is granted.45

If [the person] has three matzos [that were made with the intent that they be used for] the mitzvah [of eating matzah that he set aside] for the second night, he should break off a piece from the middle [matzah] and eat it on the first night.) (See sec. 458[:12].)46

י אִם נֶאֱבַד הָאֲפִיקוֹמָן, אִם יֵשׁ לוֹ מַצַּת מִצְוָה39 אַחֶרֶת,נו בֵּין שְׁלֵמָה בֵּין שְׁבוּרָה40 – יֹאכַל מִמֶּנָּה.41

(וְאִם אֵין לוֹ עוֹד מַצַּת מִצְוָה – יֹאכַל מִמַּצָּה אַחֶרֶת שֶׁהִיא שְׁמוּרָה מֵחִמּוּץנז מִשְּׁעַת קְצִירָהנח,42 אוֹ מִשְּׁעַת לִישָׁתָהּ נט וָאֵילָךְ.43 וְכָל הַמַּצּוֹת שֶׁלָּנוּ הֵן שְׁמוּרוֹת מִשְּׁעַת לִישָׁה וָאֵילָךְס וּכְשֵׁרוֹת לָאֲפִיקוֹמָן,סא שֶׁאַף שֶׁיֵּשׁ לָחֹשׁ שֶׁמָּא נַעֲשׂוּ עַל יְדֵי חֵרֵשׁ שׁוֹטֶה וְקָטָן שֶׁאֵין בָּהֶן דַּעַת לִשְׁמֹר מֵחִמּוּץ לְשֵׁם מַצַּת מִצְוָה,סב,44 מִכָּל מָקוֹם כָּל סְפֵק דִּבְרֵי סוֹפְרִים לְהָקֵל.סג,45 וְאִם יֵשׁ לוֹ ג' מַצּוֹת מִצְוָה לְלֵיל ב' – יִשְׁבֹּר חֲתִיכָה מֵהָאֶמְצָעִית וְיֹאכַל בְּלֵיל א'). (עַיֵּן סִימָן תנ"חסד,46):

11 Those who are accustomed to making a hole in a piece of the afikoman and hanging it [on the wall]47 are not violating a transgression by making a hole on the festival.48 [The rationale is that] even on Shabbos, the prohibition against making a hole49 does not apply with regard to food,50 only with regard to wood, stones, metal, and the like, (i.e., entities from which a utensil could be made. See sec. 314[:11]).51

יא הַנּוֹהֲגִין לִנְקֹב חֲתִיכַת אֲפִיקוֹמָן וְלִתְלוֹתָהּ47 – אֵין בָּזֶה אִסּוּר מִשּׁוּם נוֹקֵב בְּיוֹם טוֹב,סה,48 לְפִי שֶׁאִסּוּר עֲשִׂיַּת נֶקֶב אֲפִלּוּ בְּשַׁבָּת49 אֵינוֹ שַׁיָּךְ בָּאֳכָלִין50 אֶלָּא בְּעֵצִים וַאֲבָנִים וּמַתָּכוֹת וְכַיּוֹצֵא בָּהֶםסו (מִשְּׁאָר דְּבָרִים הָרְאוּיִם לַעֲשׂוֹת מֵהֶן כֵּלִים, עַיֵּן סִימָן שי"דסז,51):