Passover: 3 ways to change our perspective

(4) They pour a second cup [of wine] for him. And here the son questions his father. And if the son has insufficient understanding [to question], his father teaches him [to ask]: Why is this night different from all [other] nights? On all [other] nights, we eat leavened and unleavened bread, [but] on this night, [we eat] only unleavened bread. On all [other] nights, we eat all kinds of vegetables, [but] on this night, [we eat only] bitter herbs. On all [other] nights, we eat meat roasted, stewed or boiled, [but] on this night, [we eat] only roasted [meat]. On all [other] nights, we dip [vegetables] once, [but] on this night, we dip [vegetables] twice. And according to the son's intelligence, his father instructs him. He begins [answering the questions] with [the account of Israel’s] shame and concludes with [Israel’s] glory, and expounds from “My father was a wandering Aramean” until he completes the whole passage.

Maimonides, circa 1170 CE

(2)...Mix the second cup, and here the son asks. Why is this night different from all other night?...On all other nights we eat meat roasted, boiled, or cooked, tonight only roasted... (3) In today's times we don't say "tonight only roasted" because we don't have a [pascal] sacrifice.

(1) On the eve of Passover [from] close to [the time of] the afternoon offering, no one must eat until nightfall. Even the poorest person in Israel must not eat [on Passover eve] unless he reclines. They must give him no fewer than four cups of wine, even [if he receives relief] from the charity plate.

Rabban Gamaliel used to say: whoever does not make mention of these three things on Pesah does not fulfill his duty. And these are they: the pesah, matzah, and bitter herbs. The pesah because the Omnipresent passed over the houses of our fathers in Egypt. The matzah because our fathers were redeemed from Egypt. The bitter herb because the Egyptians embittered the lives of our fathers in Egypt. In every generation a man is obligated to regard himself as though he personally had gone forth from Egypt, because it is said, “And you shall tell your son on that day, saying: ‘It is because of that which the Lord did for me when I came forth out of Egypt” (Exodus 13:8). Therefore it is our duty to thank, praise, laud, glorify, raise up, beautify, bless, extol, and adore Him who made all these miracles for our fathers and ourselves; He brought us forth from slavery into freedom, from sorrow into joy, from mourning into festivity, from darkness into great light, and from servitude into redemption. Let us say before him, Hallelujah!

Matzah: A Remembrance of History and a Symbol of Hope:
This is like the bread of poverty which our ancestors ate: As we begin the Haggadah, we do so by emphasizing the power of God. Matzah serves as a symbol of memory. When we refer to the bread of affliction we are reminded that despite the fact that Pharaoh was so powerful that no slave ever escaped from Egypt, we were able to do so with the help of God. Matzah teaches us that we could not have escaped from Egypt on our own. Other people would have taken credit for their escape, but the bread of affliction is a reminder that we were powerless on our own. When we contemplate the meaning of Matzah which our ancestors ate and through which our ancestors merited God's blessings, we are affirm that the hand of God is all powerful, the creator of light and darkness. Matzah is not the food of slavery but an affirmation of God's providence, the One who creates the rich and the poor.
Therefore, all who are hungry come and eat: We invite the needy to come and eat with us. Even though the sages tell us that the poor are often humiliated by their poverty, having contemplated the meaning of the Matzah we can now say to them: "Don't be ashamed". What we have is not ours. Everything comes from God. We are eating at the table of the Merciful One. Even though you are now in great distress and need, your lowly state is meant to raise you up so that you can accept God's exalted inheritance.
All who are in need: We should invite not only those who are hungry but those who do not have the means of celebrating and honoring the festival.
Come and celebrate Passover: We invite him to come take whatever he needs to celebrate the holiday for he and we are the same. One should speak gently to a needy person. Say to him: "Consider this! Has any creature created something from nothing? Can one create fullness out of emptiness? Surely God can make the dejected feel secure and raise up those who have faltered!"
Now we are here (in a place where God's face is hidden) Next year in the land of Israel (where God's providence will be revealed): This is a reference to Deuteronomy 31:17: "Then my anger will flare up against them and I will abandon them and hide My face from them…And they shall say on that day, 'Surely it is because God is not in our midst that these evils have befallen us.:'"
Now we are slaves, next year free, each person underneath his vine and fig tree. We can only be free when we recognize the power of God. Matzah alludes to the power of renewal. With almost nothing we make Matzah. God renews the world ex nihilo, out of nothing, just as the bread of affliction is made without leaven to begin its preparation. The preparation of Matzah, however, begins with something: flour; human beings cannot really create something out of nothing. From the Matzah, then, we are made aware that God is all powerful and has the ability to reward or punish. When this idea is firmly in our hearts, then we will be 'in the land of Israel' and 'we will be free.' For there is no real redemption like the liberation of the mind, and there is no exile as complete as an imperfect intellect. One is 'free' when one's desire for material possessions is sublimated to his intellect, and one's intellect surrenders to God. Each person is obligated to see himself as if his intellect went out from the exile of foolishness and materialism. That is why we say: Now we are here sunken in the depths of desire associated with the body. Next year, in the land of Israel which the sages praised as the place of great wisdom. Now we are slaves because our intellect is subjugated to materialism. Next year may we be free from the exile of foolishness and ignorance. Only then will we understand the ways of the Creator, and then the world will be filled with the knowledge of God as the waters fill the see; we no longer need miracles such as the splitting of the Red Sea to convince us of God‟s greatness.