PESACH: Why do we steal the Afikoman on Seder Night?

Within the symbols of Seder night, rooted in holiness, great and wondrous secrets are hinted at ("Yesod v’Shoresh Ha’Avodah," Gate 9, Chapter 6). We have found and observed an ancient custom, still practiced today in many Jewish communities: after "Yachatz," when the middle matzah is broken in two and its larger half set aside as the afikoman, about which the Rashbatz writes in "Yavin Shmua": "It is a beautiful custom, even though it has no hint anywhere", the children come and snatch the afikoman. Then, in exchange for the promise of a gift for its return, they bring it back to be eaten as the afikoman.

If we wonder about encouraging and establishing a custom of "snatching" and "stealing" precisely on Seder night, especially among our young children, this wonder doubles sevenfold given its integration into this holy and exalted night, which is utterly distant from such ways. This itself indicates that a lofty purpose is hidden within this custom, which will become clear once we understand its origin and root.

The Opinion That This Custom Is Fictitious and Improper

It should first be noted that this custom is primarily observed among Ashkenazim, while among Sephardim it is not common. Even among Ashkenazi communities, some take care to avoid it. Great Torah scholars have risen to protest against the custom, arguing that accustoming children to "stealing" is forbidden, even as a playful jest. The author of "Chavot Yair," in his book "Mekor Chaim" (beginning of Section 670), writes that one must object to and abolish this custom.

The "Orchot Chaim" (Spinka, Section 473, Subsection 19), citing the book "Ma’orei Or," adds that the custom of stealing the afikoman is fictitious and inappropriate, noting that even gentiles mock Jews for supposedly teaching their children to "steal" in memory of the Exodus from Egypt. Some have even heard a hint of prohibition in this, both from a legal standpoint, as the afikoman requires safeguarding and must not be disqualified through negligence (per Rabbi Chaim of Brisk), and from a mystical standpoint, as it should remain hidden until "Tzafun" and not be removed from its place ("Darkei Chaim v’Shalom," Subsection 497).

The Origin of Snatching and Stealing Matzah in Early Sources

On the other hand, many great scholars mentioned this custom in their works, interpreted it positively, and found it to have ancient roots and even hints in the Talmud. According to them, it is a beautiful custom worthy of observance, part of the meticulous practices of conducting the Seder—as the Maharil states (beginning of Haggadah Laws): "Let it not be trivial in his eyes... for nothing in them is empty."

The Talmud in Pesachim (109a) states: "It was taught, Rabbi Eliezer says: They snatch matzah on Passover nights for the sake of the children so they don’t fall asleep." The Rambam (Chapter 7 of Chametz and Matzah Laws, Halacha 3) explains: They snatch matzah from one another. Similarly, the "Maharam Chalawa" interprets: "They rob it from each other for joy, so the children will ask questions and not fall asleep." The "Mekatam" also states: "They snatch, rob, and seize it from one another, to keep the children alert and prevent them from sleeping."

The "Meiri" elaborates: "They snatch matzah, meaning they engage with it by snatching it from one another, so the children will be amused and not fall asleep."

We also find in Sukkah (45a) that children would pull off their lulavs and eat their etrogs and Rashi explains: "There is neither theft nor a breach of peaceful conduct in this: it was done out of joy."

The "Nimukei Yosef" adds that this is done "in a playful manner and out of love for the mitzvah", thus demonstrating the great value of the matzah and affection for the commandment.

Indeed, although there’s no direct source stating that the snatching specifically involves the afikoman, nor that it’s the children doing it, in practice, to keep the children awake and engaged, it makes sense to involve them in the act itself. Just as we found they played with esrogs, here too it’s logical for the children to snatch the matzah, especially the afikoman, which is hidden (Shulchan Aruch, Section 473, Subsection 6), providing an opportunity for snatching and discovery.

Thus, the theft is done for the sake of joy and alertness, the child hides the "treasure" they’ve acquired, and only at the end, during "Tzafun", is it eaten with joy.

Kikar HaShabbat contributed to this article.