Seder of Questions and Hope

(2) It is one's duty to inform the children even if they ask no questions, as it is written: "You shall tell your son" (Exodus 13:8). The father should instruct his son according to the child's understanding. For example, he should say to one small or foolish: "My son, all of us were slaves in Egypt, like this maidservant or like this manservant, and on this night God redeemed and liberated us." If the son is grown up and intelligent, he should inform him about everything that happened to us in Egypt, and about the miracles that were wrought for us by our teacher Moses; all in accordance with the son's understanding.

(7) We pour for him the second cup, so that the children will ask why we drink the second cup before the meal. If the son has no wisdom, the father teaches him. If he has no son, his wife should ask him. If he does not even have a wife, he should ask himself. Even scholars should ask each other "what is different," etc. (And when the son or the wife asks, there is no need to say "what is different," but they may begin from "we were slaves.") And when one begins "We were slaves to Pharaoh," he should return the Seder plate, that on it are the matzot, before him, and read the entire Hagada. And when he reaches the matza or has to raise it, he should show it to those reclining so that they will be attached to the mitzva. (And some lift the matza which is like bread of affliction). And similarly when he reached "this maror." And when he reaches "therefore," everyone should lift his cup in his hand until the end of "Gaal Yisrael." (And some have the custom to throw a little bit from the cup with one's finger when one reaches "blood, fire, and pillars of smoke," and similarly when one mentions the plagues; in all 16 times. And the matza should be uncovered when one says the Hagada until "therefore," when he holds the cup in his hand. Then he should cover the matza.)

(3) On the first night of Pesaḥ, one should introduce some change at the table, so that the children who will notice it may ask, saying: "Why is this night different from all other nights?" And he in turn will reply: "This is what happened." In what manner, for example, should he introduce a change? He may distribute parched grain or nuts to the children; remove the table from its usual place; snatch the unleavened bread from hand to hand, and so on. If he has no son, his wife should ask the questions; if he has no wife, they should ask one another: "Why is this night different?"—even if they are all scholars. If one is alone, he should ask himself: "Why is this night different?"

(2) One begins and recites the blessing "who creates the fruit of the ground," takes a vegetable, dips it in charoset and eats a kazayit - he and everyone reclining with him - each and every one should not eat less than a kazayit. Afterwards, we take away the table from in front of the reader of the Haggadah only. We [then] pour the second cup; and here the son asks. And [then] the reader says, "What differentiates this night from all [other] nights? On all other nights we don't dip even once; but tonight twice. On all other nights we eat chamets and matsa; but tonight it is all matsa. On all other nights we eat meat roasted, boiled, or cooked; but tonight it is all roasted. On all other nights we eat other vegetables; but tonight it is all bitter herbs. On all other nights we eat whether sitting or reclining; but tonight we are all reclining."

Rabbi Elazar ben Azariah said, "Behold I am like a man of seventy years and I have not merited [to understand why] the exodus from Egypt should be said at night until Ben Zoma explicated it, as it is stated (Deuteronomy 16:3), 'In order that you remember the day of your going out from the land of Egypt all the days of your life;' 'the days of your life' [indicates that the remembrance be invoked during] the days, 'all the days of your life' [indicates that the remembrance be invoked also during] the nights." But the Sages say, "'the days of your life' [indicates that the remembrance be invoked in] this world, 'all the days of your life' [indicates that the remembrance be invoked also] in the days of the Messiah."

Rabban Gamliel was accustomed to say, Anyone who has not said these three things on Pesach has not fulfilled his obligation, and these are them: the Pesach sacrifice, matsa and marror.

The Pesach [passover] sacrifice that our ancestors were accustomed to eating when the Temple existed, for the sake of what [was it]? For the sake [to commemorate] that the Holy One, blessed be He, passed over the homes of our ancestors in Egypt, as it is stated (Exodus 12:27); "And you shall say: 'It is the passover sacrifice to the Lord, for that He passed over the homes of the Children of Israel in Egypt, when He smote the Egyptians, and our homes he saved.’ And the people bowed the head and bowed."

In memory of the Temple according to Hillel. This is what Hillel would do when the Temple existed: