The Afikoman must be eaten with Heseba – meaning, while leaning on the left side. The Sages forbade eating after the Afikoman so that the taste of the Afikoman will remain in one’s mouth for the duration of the night. Therefore, after one finishes eating the Afikoman, he may not eat anything else, and should immediately recite Birkat Ha’mazon.
Furthermore, one may not drink anything after eating the Afikoman besides the final two cups of wine. It is permissible, however, to drink water after the Afikoman, including carbonated water, and the Halachic authorities rule that one may also drink tea or coffee. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Od Yosef Hai, writes that if one needs to add some sugar to the tea or coffee in order to be able to drink it, he may do so. Hacham Abraham Antebe (Aleppo, 1765-1858) was likewise lenient in this regard, and this was also the practice among the Jewish communities in Egypt, as documented in the work Nehar Misrayim. This ruling is mentioned by the Hid"a (Rav Haim Yosef David Azulai, 1724-1806), as well, and this is the position of Hacham Ovadia Yosef. Hacham Bension Abba Shaul (Israel, 1923-1998) recommends drinking the tea or coffee without sugar, but he rules that one may add sugar if necessary. (This is also the Halacha regarding drinking before Shaharit in the morning; one may drink tea or coffee, and he may add sugar if he needs.)
Other beverages, however, may not be drunk after eating the Afikoman.
In the "Ha’rahaman" section of Birkat Ha’mazon, we add the special "Ha’rahaman" for Yom Tob ("Hu Yanhilenu Le’yom She’kulo Tob"). It should be noted that the custom in Halab (Aleppo), as documented in the work Derech Eretz, was not to add special "Ha’rahaman" prayers on Shabbat or Yom Tob, and to recite only the standard prayers that are included in the regular weekday Birkat Ha’mazon. Clearly, however, our community has since adopted the widespread custom to add the special "Ha’rahaman" prayers for Shabbat and Yom Tob.
Immediately after Birkat Ha’mazon, one drinks the third cup of wine while leaning on his left side. One who drank without leaning must drink another cup of wine.
After drinking the third cup, some have the custom to pour a special cup in honor of Eliyahu Ha’nabi and to leave it on the table throughout the remainder of the Seder. The Rama (Rav Moshe Isserles of Cracow, 1525-1572) cites a custom among Ashkenazim to then open the door as an expression of faith that Hashem will protect us on this special night, in the hope that Mashiah will come in the merit of our faith. As Eliyahu will come to herald our redemption, a special cup is poured in his honor. However, although this is the custom in many communities, the custom among Syrian Jews is to neither pour this cup for Eliyahu nor open the door.
The Hallel is then recited, slowly and with festive song. The Shulhan Aruch writes that it is preferable to arrange for a Zimun (three or more men) to be present at the Seder so that the Hallel can be recited responsively, as it was in ancient times, when one person would recite "Hodu L’Hashem Ki Tob," and the others would respond, "Ki Le’olam Hasdo." Nevertheless, if a Zimun is not present, the Hallel may still be recited.
The custom among Syrian Jews is to recite the regular full Hallel, followed by the chapter of Tehillim (136) "Hodu’ Le’Hashem" ("Hallel Ha’gadol"), "Nishmat," "Yishtabah" (until just before the end), and then the Beracha of "Yehalelucha." The Tur (Rabbenu Yaakob Ben Asher, Germany-Spain, 12269-1343) ruled that "Yehalelucha" should be recited immediately after the standard chapters of Hallel, but our custom follows the view of the Bet Yosef (commentary to the Tur by Maran, author of the Shulhan Aruch) to recite "Yehalelucha" at the very end.
After reciting the concluding Beracha of "Melech Mehulal Ba’tishbahot," we drink the fourth cup of wine, without first reciting "Boreh Peri Ha’gefen." One must drink a Rebi’it and then recite the Beracha Aharona. Some people do not drink the fourth cup until the very end of the Seder, after singing the traditional songs, but this is improper; the fourth cup should be drunk upon the conclusion of Hallel. The Shulhan Aruch writes that if one forgot to lean while drinking the fourth cup of wine, and he must therefore drink another cup, he recites a new Beracha of "Boreh Peri Ha’gefen," as this cup was not covered by the Beracha recited earlier. However, Hacham Ovadia Yosef (Hazon Ovadia – Teshubot, Siman 49) clarifies that this applies only if one realized his mistake after drinking the entire cup of wine. If some of the wine was left in the cup, then he adds some wine and drinks a new cup while leaning without first reciting a new Beracha.
