A Sephardic Passover Haggadah, Rabbi Marc D. Angel
The afikoman is eaten at the end of the meal, when one is full and satisfied. This is a hint that the good of the world to come will be merited by one who has a generous eye, who is satisfied and happy with what they have in this world. The afikoman is a broken piece of matzah, to symbolize that in this world we only have part of the good, the remainder being stored away for us in the world-to-come and in Messianic times. (Rabbi Eliezer Papo)
The afikoman is eaten at the end of the meal, when one is full and satisfied. This is a hint that the good of the world to come will be merited by one who has a generous eye, who is satisfied and happy with what they have in this world. The afikoman is a broken piece of matzah, to symbolize that in this world we only have part of the good, the remainder being stored away for us in the world-to-come and in Messianic times. (Rabbi Eliezer Papo)
Rabbi Jonathan Sacks Haggadah
"At the end of the meal we eat the other half of the broken matzah." This symbolizes the paschal offering, which in Temple times was eaten at the end of the meal. It should be eaten before midnight. Tradition has given the name afikoman to this mitzvah. It derives from the Mishnah- cited in answer to the "wise son" that we do not conclude with anything after the afikoman. Most scholars conjecture that the origin of the word is the Greek epikoman, which meant a drinking party. The Greeks would often end a festive meal by visiting friends and engaging in a night of drinking and conversation. Plato describes such an event in the Symposium. The sages ruled that such social activities were forbidden on Pesach. One should finish the evening with the taste of holy food in one's mouth. Hence the last part of the matzah became the Jewish afikoman, a sign of difference between the Jewish and Greek culture, between holiness and hedonism. It is no coincidence that whereas Greek culture rapidly disintegrated after the days of Alexander the Great, Judaism sustained its spiritual and moral energies throughout the many crises of its history.
"At the end of the meal we eat the other half of the broken matzah." This symbolizes the paschal offering, which in Temple times was eaten at the end of the meal. It should be eaten before midnight. Tradition has given the name afikoman to this mitzvah. It derives from the Mishnah- cited in answer to the "wise son" that we do not conclude with anything after the afikoman. Most scholars conjecture that the origin of the word is the Greek epikoman, which meant a drinking party. The Greeks would often end a festive meal by visiting friends and engaging in a night of drinking and conversation. Plato describes such an event in the Symposium. The sages ruled that such social activities were forbidden on Pesach. One should finish the evening with the taste of holy food in one's mouth. Hence the last part of the matzah became the Jewish afikoman, a sign of difference between the Jewish and Greek culture, between holiness and hedonism. It is no coincidence that whereas Greek culture rapidly disintegrated after the days of Alexander the Great, Judaism sustained its spiritual and moral energies throughout the many crises of its history.
The Jewish Journey Haggadah, Rabbanit Adena Berkowitz
As we complete the meal with afikoman, we pray that our lives always be filled not only with finding the material needs that we require but the spiritual sustenance as well. May this afikoman as the last food we will eat tonight satiate us with the spiritual hope it represents, a sense of completeness and belief in a new spiritual awakening and redemption.
Eat while reclining and recite:
Zecher L'korban Pesach Hanechal al Hasovah
In remembrance of the Passover offering, eaten after satiation.
The rabbis structured the Seder version of the afikoman to take the place of the Passover offering; that is why we should consume it before midnight, just as the Passover had to be. This portion of the middle matzah is to be as our afikoman, which we translate as dessert, with nothing coming afterwards. Thus the last taste of the Seder... leaves us all with the same flavor in our mouths, whether rich or poor.
Some have the custom of putting aside a piece of the afikoman to eat on Pesach Sheni, one month later.
As we complete the meal with afikoman, we pray that our lives always be filled not only with finding the material needs that we require but the spiritual sustenance as well. May this afikoman as the last food we will eat tonight satiate us with the spiritual hope it represents, a sense of completeness and belief in a new spiritual awakening and redemption.
Eat while reclining and recite:
Zecher L'korban Pesach Hanechal al Hasovah
In remembrance of the Passover offering, eaten after satiation.
The rabbis structured the Seder version of the afikoman to take the place of the Passover offering; that is why we should consume it before midnight, just as the Passover had to be. This portion of the middle matzah is to be as our afikoman, which we translate as dessert, with nothing coming afterwards. Thus the last taste of the Seder... leaves us all with the same flavor in our mouths, whether rich or poor.
Some have the custom of putting aside a piece of the afikoman to eat on Pesach Sheni, one month later.
Rabbi Shlomo Riskin
Afikoman vs Matzah at the Beginning of the Meal
https://ots.org.il/afikoman-secret-of-faith-and-trust/
Afikoman vs Matzah at the Beginning of the Meal
https://ots.org.il/afikoman-secret-of-faith-and-trust/
Rabbi Adin Steinsaltz
Some sages protested against the custom of stealing the afikoman, arguing that it is poor education for children; it teaches them to steal, even if the deed is done with everyone's consent. But most communities do continue this tradition, since it adds an aspect of joy to the festival- and especially because it encourages the children to remain awake, and intensifies their memories of the Seder night. Since this educational aspect is also a consideration, and preserving the children's memories is one of the most important principles of the Seder night, there is no reason to be concerned about any negative side effects of "theft."
Some sages protested against the custom of stealing the afikoman, arguing that it is poor education for children; it teaches them to steal, even if the deed is done with everyone's consent. But most communities do continue this tradition, since it adds an aspect of joy to the festival- and especially because it encourages the children to remain awake, and intensifies their memories of the Seder night. Since this educational aspect is also a consideration, and preserving the children's memories is one of the most important principles of the Seder night, there is no reason to be concerned about any negative side effects of "theft."