In the responsa of the Levush (part 9, siman 122), he explained based on this principle the matter that the afikoman should be eaten when satiated, and this is his language, that certainly from the fact that the Paschal lamb is eaten when satiated and not the matzah and bitter herbs, it is evident that these commandments are connected to Passover. However, the matzah ultimately stands on its own from the verse "You shall eat matzot with it." And in order to fulfill both, it is very clear that according to the opinion of the Rambam, certainly when there is a Paschal lamb, even though matzah on its own is also biblical, nevertheless at the time of eating the Paschal sacrifice, matzah is made like a bitter herb attached to the Paschal lamb, and therefore it is not eaten when satiated. But when there is no Paschal lamb and only matzah, it is possible that certainly matzah is also eaten when satiated, etc. Thus, during the time of the Temple, only a kezayit of the Paschal lamb is mentioned last, but in our time, matzah is the main aspect and requires being eaten when satiated, meaning that the taste of matzah, which is the commandment, should remain.

Similarly, the Gaon Rogatchover wrote (Tzafnat Paneach, principles of Torah and commandments, part 2, section 2, regarding matzah and bitter herbs, paragraph 19) that there are two laws regarding the eating of matzah: the positive commandment on its own, and the requirements for the Paschal sacrifice. And there are differences between them: on the first Passover, when the Temple is standing – both laws are fulfilled. On the first Passover when the Temple is not standing – only the commandment on its own is fulfilled. And on the second Passover when the Temple is standing – only the requirements for the Paschal sacrifice are fulfilled.