In either case, the afikoman must be consumed during the twelfth part of the Seder, Tzafun.

The eating of the afikoman substitutes for the eating of the Korban Pesach at the end of the Seder meal ( Mishnah Pesachim 119a ).

Many families use the afikoman as a device for keeping the children awake and alert throughout the Seder proceedings by hiding the afikoman and offering a prize for its return.

In some families, the leader of the Seder hides the afikoman and the children must find it, whereupon they receive a prize or reward.

The afikoman, which was hidden earlier in the Seder, is traditionally the last morsel of food eaten by participants in the Seder.

Additionally, the Tzafun and the third cup of wine are sometimes done in conjunction with communion, citing that Jesus instituted communion right after dinner, which is where the eating of the afikoman and drinking of the third cup takes place in a traditional Seder.

In at least the Sephardic Seder ritual the afikoman has become expressly identified as representing the flesh of the Passover Lamb, which since the destruction of the Second Temple can no longer be offered or eaten.

If one thinks of all celebrations of Bright Week as an extended Paschal supper, then just as the afikoman is blessed at the beginning of the Seder meal, but only eaten at the end of that meal, so also the Artos is blessed at end of the Divine Liturgy at Pascha, but only eaten after the final Divine Liturgy of Bright Week.

This last piece of the matza eaten is called afikoman and many explain it as a symbol of salvation in the future.

# Yachatz יחץ – breaking the middle matzo ; the larger piece becomes the afikoman which is eaten later during the ritual of Tzafun

Likewise, they are encouraged to search for the afikoman, the piece of matzo which is the last thing eaten at the seder.

The afikoman, which is hidden away for the " dessert " after the meal, is another device used to encourage children's participation.

The larger piece is hidden, to be used later as the afikoman, the " dessert " after the meal.

This piece of bread is called the afikoman and both the meaning of this word and the reason for this ritual are unclear.

Dr. David Daube, who taught civil law at both Oxford University and the University of California at Berkeley, suggested that the word afikoman was originally a Greek word meaning “ the one who is to come / who has arrived ” and that it originally represented the awaited Messiah with whose appearance at the end of this present Age the Jewish people would reach their fulfillment.

* The middle matzoh ( the afikoman ), held aloft, broken, wrapped, hidden and later redeemed represents Jesus, who likely used that bread when he said " This is my body broken for you.

Alternatively, the children are allowed to " steal " the afikoman and demand a reward for its return.

In other homes, the children hide the afikoman and a parent must look for it ; when they give up, the children demand a prize ( often money ) for revealing its location.

Daube went on to hypothesize that if the ritual of the afikoman originated at or before the time of Christ, this would logically have been the piece of bread which Christ would have identified with his body / flesh during the Last Supper.

Basing himself on Daube ’ s theory Arvid Nybroten suggested that once the Paschal Eucharist came to be celebrated apart from an actual meal, the first blessing, breaking and eating of bread at the beginning of the meal and the breaking and eating of the afikoman at the end of the meal would have combined and would have been blessed together with the cup during the formal thanksgiving at the end of the meal, the Jewish prayer which eventually evolved into the Christian Eucharistic prayer.

He sets aside the larger portion as the afikoman.

Each participant receives an olive-sized portion of matzo to be eaten as afikoman.

After the consumption of the afikoman, traditionally, no other food may be eaten for the rest of the night.

Among the Jewish Christians the ritual of the afikoman might have survived in a modified form as the paschal Artos.

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She is one of a few characters who played a major part in the original cause of the Trojan War itself: not only did she offer Helen of Troy to Paris, but the abduction was accomplished when Paris, seeing Helen for the first time, was inflamed with desire to have her — which is Aphrodite's realm.

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A group of instruments in which each member plays a unique part — rather than playing in unison with other like instruments — is referred to as a chamber ensemble.

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Abiathar's removal from the Priesthood fulfilled that other part of the curse on the House of Eli — that the Priesthood would pass out of the House of Eli.

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