Pesachim, chapter ten, mishnah 8. The mishnah moves toward the close of the Haggadah and of the order of the night, and rules: "Ve'ein maftirin achar haPesach afikoman".
"Ein maftirin achar haPesach afikoman":
One may not conclude the eating of the Pesach offering with afikoman - with a dessert of any kind that removes the taste of the offering from the mouth. In the Gemara there is a dispute as to whether this law applies as well to the matzah eaten nowadays in place of the Pesach offering, which is called 'afikoman'. The halachah follows the opinion that after eating the afikoman too one does not eat anything: water may be drunk, but we want the taste of the matzah to remain in the mouth, just as they wanted the taste of the Pesach offering to remain in it.
A group that slept in the middle of the meal:
The continuation of the mishnah follows the view of Rabbi Yehudah, that a single group does not eat the Pesach offering in two places. Hence the question with which the mishnah deals: what is the law when the members of the group fell asleep in the middle of the meal - is sleep considered like moving to another place?
"Yashnu miktzatan - yochlu" - if only some of the members of the group fell asleep, when they wake up they may resume eating, since the rest of the group did not divert their attention from being part of the eating of this Pesach offering.
"Kulan - lo yochlu" - if all the members of the group fell asleep, they do not eat any further, for this is like someone beginning anew in another place.
The view of Rabbi Yosei:
Rabbi Yosei qualifies this and rules: "Nitnamnemu - yochlu, nirdemu - lo yochlu". The Gemara defines 'nitnamnem' as one who is not sunk in a deep sleep: if he is called by name he is able to answer. Two ways of understanding Rabbi Yosei's qualification were offered:
Rabbi Yosei is stringent: the ruling stated about part of the group - that they may resume eating - was said specifically where they dozed off. But if they fell into a deep sleep, even when they wake up they may not continue eating, and this is so even though the others did not fall asleep.
Rabbi Yosei is lenient: the ruling that if all of them slept they do not continue eating was said specifically where they fell into a complete sleep. But if they only dozed off slightly, even if the entire group did so, they may continue eating.