In the section of Tzafun, we come to the eating of the Afikoman. The Alter Rebbe writes in the Haggadah: “V’achar kach yikach ha’Afikoman”—afterward one takes the Afikoman.
What is the Afikoman? Earlier, during Yachatz, the middle matzah is split into two parts. The larger piece is set aside for the Afikoman, while the smaller piece is used for the mitzvah of Al Achilat Matzah at the beginning of the meal. Now, at Tzafun, we eat that larger, hidden piece—the Afikoman.
The Alter Rebbe continues: one should distribute it to all members of the household, giving each person a kezayit. Practically speaking, this can be quite difficult. Based on contemporary measurements, a kezayit of matzah can be close to half a matzah, and with today’s matzah sizes and family sizes, it becomes nearly impossible to provide each person with a full kezayit from the Afikoman alone.
Therefore, the common practice is to supplement the Afikoman with additional matzah. The piece that was set aside is combined with other matzah, and all of it together becomes the Afikoman. In this way, each person can receive a proper kezayit.
The Alter Rebbe further instructs that the Afikoman must be eaten while reclining, it should be eaten before chatzot, and one must be careful not to eat or drink afterward, so that the taste of the mitzvah remains.
This brings us to the fundamental question: What exactly does this Afikoman represent?
The Alter Rebbe explains in the Shulchan Aruch that it serves as a remembrance of the Korban Pesach, which in the time of the Beit HaMikdash was eaten at the end of the meal, al hasova, when one was already satisfied. Since we no longer have the Korban Pesach, the Sages instituted eating matzah at the end of the meal as a remembrance of it. That is why the Afikoman is eaten last, before chatzot, and nothing is eaten afterward—to preserve its taste.
However, the Alter Rebbe adds something significant. He writes that ideally one should eat two kezaytim.
Why two?
He explains:
One kezayit is “zecher l’Pesach”—a remembrance of the Korban Pesach.
The second is “zecher l’matzah hane’chelet im haPesach”—a remembrance of the matzah that was eaten together with the Korban Pesach, as the Torah says: “Al matzot u’merorim yochluhu.”
This introduces a deeper discussion.
One way to understand this is that there were effectively two elements at the time of the Korban Pesach: the korban itself and the matzah eaten with it. Accordingly, we eat two kezaytim—one corresponding to each.
However, the Rebbe explains that this is not the correct understanding.
Based on the Rishonim—the Tur, Bach, Rosh, and others—the two views are not arguing whether to eat one or two kezaytim as separate commemorations. Rather, they are debating what the Afikoman represents.
According to one opinion, the Afikoman commemorates the Korban Pesach itself.
According to the other opinion (associated with the Rashbam), it commemorates specifically the matzah that was eaten together with the Korban Pesach.
According to this second view, the Afikoman is not about the korban at all—it is about the matzah component of that experience.
If so, why do we eat two kezaytim?
The Rebbe explains that this is to satisfy both opinions. One kezayit fulfills the view that the Afikoman corresponds to the Korban Pesach, and the other fulfills the view that it corresponds to the matzah eaten with it.
However, this leads to a difficulty.
If each opinion fundamentally requires only one kezayit, and the disagreement is only about what that kezayit represents, then why do we not simply eat one kezayit and make a condition: whichever opinion is correct, this kezayit should fulfill it?
In fact, the Alter Rebbe himself indicates that if one cannot eat two kezaytim, one may rely on a single kezayit with such an intention.
So why, ideally, do we eat two?
This question remains a point that requires further clarification.
Another issue arises from the principle “ein maftirin achar haPesach Afikoman”—nothing may be eaten after the Afikoman. If one kezayit already fulfills the remembrance of the Korban Pesach, then eating an additional kezayit afterward would seem to contradict this principle, as it would constitute eating after the “Pesach.”
Additionally, the question of Maror must be addressed. If we are commemorating the full Pesach experience, why is there no additional remembrance for Maror?
The Rebbe explains that since Maror, in the absence of the Korban Pesach, is only mid’rabbanan, the Sages did not institute a separate zecher for it in the Afikoman. Furthermore, Maror is intrinsically tied to the Korban Pesach, as the Torah states: “Al matzot u’merorim yochluhu.” Without the Pesach, Maror does not stand independently in the same way as matzah.
However, this too raises complex questions. The Gemara in Pesachim discusses cases such as an arel (uncircumcised individual) or a tamei (ritually impure person), who cannot eat the Korban Pesach, yet still have an obligation to eat Maror. This suggests that Maror can, in certain contexts, exist independently.
Why then is there no corresponding zecher for Maror in the Afikoman?
These questions open a much broader discussion, and as we see, this topic only begins to scratch the surface. There is much more to analyze and understand, and with Hashem’s help, it is something to continue exploring further.