Before we recite Birkat Ha’mazon at the end of the meal at the Seder, we eat Masa to commemorate the Korban Pesah, and we call this Masa "Afikoman." What does this word mean, and why do we use it in reference to this piece of Masa?
In the Haggada we read of the proper response to give to the wise son who inquires into the Halachot of Pesah: "En Maftirin Ahar Ha’Pesah Afikoman." This means, "We do not announce after the [Korban] Pesah, ‘Bring the final portion!"" The word "Afikoman" is an Aramaic term that means "Afiku Mana" – "Bring the final portion." In ancient times, at the end of the meal, the people would ask the wife or the servant to bring the dessert. Halacha forbids eating anything after partaking of the Korban Pesah, as the taste of the sacrifice must remain in a person’s mouth throughout the night. Therefore, Halacha teaches that we do not ask, "Afiku Man" – that a dessert be brought to the table – after we eat the Korban Pesah.
Thus, the term "Afikoman" refers to the dessert that is normally eaten at the end of a meal. We use this term in reference to the Afikoman to express our special love and affection for this Misva, that we consider this piece of Masa our "dessert." We look at this Masa as though it were cake or other sweets that are normally eaten after a meal for dessert. At the Seder, this Masa is our "dessert," our "Afikoman," as required by Halacha.
The phrase "En Maftirin Ahar Ha’Pesah Afikoman" may also be explained in a different way. During the times of the prophet Yirmiyahu, the people were experiencing financial hardship, and they were very anxious about how they would support themselves and their families. In order to give them encouragement, Yirmiyahu showed them the "Sinsenet Ha’man," the canister containing a sample of manna that was preserved since the time Beneh Yisrael were in the wilderness and were supported by the miraculous manna. The prophet showed them the manna to remind them that God is capable of providing people’s needs under any circumstances, even under harsh economic conditions. Beneh Yisrael traveled for forty years in a barren, arid wilderness with no food or water, and with no possibility of obtaining their bare necessities, but God supported them. Thus, Yirmiyahu told the people, we must rely on and trust God’s ability to support us even under adverse economic conditions.
The experience of Pesah has the unique power to infuse us with Emuna – faith in Hashem. The Masa is called "Nahama De’mehemnuta" – "bread of faith." It has a special spiritual power to bolster our trust and faith in the Almighty. By the time we reach the end of the Seder meal, we no longer require any reinforcement of our faith; the experience of the Seder itself has inspired us and bolstered our Emuna. Halacha therefore teaches us, "En Maftirin Ahar Ha’Pesah Afikoman," meaning, we have no need to say after eating the Korban Pesah, "Afiku Man" – "bring the manna." We do not need to see the manna to be reminded of God’s ability to provide for us. Having gone through the experience of the Seder, we have achieved firm and resolute Emuna in Hashem, and thus do not require any further reinforcement of our faith.
The Torah commands with regard to the Korban Pesah (Shemot 12:46), "It shall be eaten in one home." This verse establishes that one may not eat the Korban Pesah in two or more different places. If he begins eating the Korban Pesah in one location, he must remain in that location and not finish eating somewhere else. This Halacha applies as well to the Afikoman that we eat after the meal at the Seder in commemoration of the Korban Pesah. A person may not move to another place once he began eating the Afikoman. For example, if a person spends Pesah in a hotel, and has the Seder in a dining hall, he may not hop around from one table to another during the Afikoman. He must eat his entire portion of Afikoman in one location.
The Shulhan Aruch extends this Halacha to a case of one who fell asleep after he began eating the Afikoman – a situation which is not uncommon, as people are often quite fatigued by that point in the Seder. If a person began eating the Afikoman – even if he ate just a tiny morsel – and then fell asleep, he may not continue eating the Afikoman when he wakes up. Sleeping is akin to moving to a different location, and therefore one may not continue eating the Afikoman if he falls asleep.
According to some authorities, even if one falls asleep before he began eating the Afikoman, during the meal, he forfeits the Misva and may not eat the Afikoman. Halacha does not follow this view, but nevertheless one should certainly endeavor to remain awake for the entirety of the Seder, and not fall asleep at all. It should be noted that one should also try to avoid any conversation that does not directly relate to the Seder. The Sadikim make a point of not making any verbal interruptions during the reading of Maggid and even during the meal – from the Beracha over the Masa until the completion of Hallel. A person’s focus must be directed toward the themes of the Seder, and one should try not to engage in other conversations during the Seder.
Summary: The Afikoman must be eaten in a single location; one may not begin eating the Afikoman at one table in a hotel dining room, for example, and then move to another table to finish it there. If one fell asleep after he began eating the Afikoman, he may not continue eating the Afikoman after he wakes up. In general, one should try throughout the Seder to remain awake, attentive and focused on the themes of the night, and avoid unrelated conversations.
