Passover in the Mishnah

(1) On the day before Pesach night, from close to [the time of] the afternoon offering, one may not eat until it gets dark. Even the poorest person in Israel may not eat [on Pesach night] until he reclines [at the Seder], and they [the charity officials] must not give him less than [enough for] four cups of wine, and [this is true] even [if it must be taken] from the charity plate.

(2) They mix the first cup [of wine] for him. Beit Shammai says: He blesses for the day and afterward blesses for the wine. But Beit Hillel says: He blesses for the wine and afterward blesses for the day.

(3) They bring [a table] before him [the leader of the Seder] and he dips the vegetable, until [the next food item comes, which is when] he reaches the appetizer. {Later] they bring before him matzah, a vegetable, charoset, and two cooked dishes, even though [eating] charoset is not a commandment. Rabbi Eliezer, son of Rabbi Tsadok says: it is a commandment. And in the Temple they used to bring before him the Pesach sacrifice itself.

(4) They mix the second cup for him. And here the child asks [questions to] his father. And if the child is not old enough to understand, his father teaches him [what to ask]: "Why is this night different from all nights? Every [other] night we eat chametz or matzah; on this night it is all matzah. Every night we eat other vegetables; on this night bitter herbs. Every night we eat meat that is roasted, stewed, or boiled; on this night it is all roasted. Every night we dip [vegetables] once; on this night twice." According to the child's level of understanding, his father teaches him. He begins [the Exodus story] with [the part about] lowliness and finishes with [the part about] greatness. He then explains [the Torah] from “My father was a wandering Aramean” (Deuteronomy 26:5) until he completes the entire section.

(5) Rabban Gamliel used to say: Anyone who has not mentioned these three things on Pesach has not fulfilled his obligation, and they are: Pesach sacrifice, matzah and bitter herbs. Pesach sacrifice--because the All-Present God passed over the homes of our ancestors in Egypt. Matzah--because our ancestors were redeemed in Egypt. Bitter herbs--because the Egyptians embittered the lives of our ancestors in Egypt. In every generation a person must see themself as though they had gone out of Egypt, as it is stated, “And you shall tell your child on that day, saying: ‘It is because of what the Lord did for me when I went out of Egypt’” (Exodus 13:8). Therefore, we are obligated to thank, praise, laud, glorify, exalt, beautify, bless, extol, and adorn the One who performed all these miracles for our ancestors and for us. He brought us out from slavery to freedom, from sorrow to joy, from mourning to celebration, from darkness to great light, from enslavement to redemption--and let us say halleluyah before Him!

(6) Until what point does one recite Hallel [before the meal]? Beit Shammai says: Until [the verse that ends] "A happy mother of children" (Psalms 113:9). Beit Hillel says: Until [the verse] "[He turned] the stone of flint into a spring of water" (Psalms 114:8). And one concludes [this section of Hallel] with a closing blessing. Rabbi Tarfon says [you should conclude with the words]: "Who redeemed us and our ancestors from Egypt" [but not conclude with a blessing]. Rabbi Akiva says [you should conclude with the words]: "So, Lord our God and God of our ancestors, allow us to reach other sacred seasons and festivals in peace, joyful in the rebuilding of your city, and happy in your service. And there we will eat from the holiday offerings and the Pesach sacrifices etc." until [he concludes with the blessing] "Blessed are you, Lord, redeemer of Israel."

(7) [Following the meal] they mix the third cup for him. He then blesses for the food. Over the fourth cup he completes Hallel and recites the Blessing of Song. Between those [other] cups, if he wishes, he may drink. Between the third and the fourth, he may not drink.

(8) One may not follow up the Pesach sacrifice with afikoman. If some [of the Seder participants] are sleeping, they may [continue to] eat the Pesach sacrifice [when they wake up]. If all of them are sleeping, they may not eat. Rabbi Yosi says: If they were dozing off, they may eat. If they [completely] fell asleep, they may not eat.

(9) The Pesach sacrifice after midnight makes one's hands impure. A sacrifice offered with wrong intent, or a sacrifice left uneaten after its time-limit makes one's hands impure. If one recites a blessing on the Pesach sacrifice, he exempts himself [from making a blessing] on the holiday offering. If he recites a blessing on the holiday offering, he has not exempted [himself for] the Pesach sacrifice. This is the view of Rabbi Yishmael. Rabbi Akiva says: Neither one exempts the other.

MISHNA: One may not follow up the Pesach sacrifice with afikoman.

GEMARA: What is the meaning of the term afikoman? Rav said: It means that a member of one Pesach sacrifice group should not move to another group. But Shmuel said: It means [that one may not eat a dessert after the Pesach sacrifice] like mushrooms for me, and quail for my father. And Rav Ḥanina bar Sheila and Rabbi Yoḥanan say: such as dates, roasted grains, or nuts. A baraita is taught that aligns with the opinion of Rabbi Yoḥanan: One may not follow up the Pesach sacrifice with [foods] like dates, roasted grains, and nuts.

And for Rav the word afikoman implies "take your dishes out" [Aramaic: afiku manaichu], that is, "take your dishes out of here and let's go and eat in another place."

And [for Shmuel] the expression afikoman means, "go and bring out various desserts."