We commence the Seder with the paragraph of “Ha lachma anya” – “This is the bread of impoverishment”, in which we proclaim that all who are in need are invited to partake in our Seder. Why does “Ha lachma anya” mark the beginning of the Seder?
 
One of the things that most distinguishes free and unfettered people from those who are subject to bondage or affliction is that free and unfettered people can provide for others. As Chazal note, when Yaakov Avinu dispatched his sons to Mitzrayim a second time to purchase sustenance, he lamented, “We are accustomed to support others, and now we are ourselves the ones in need.”
 
One who has plenty or is at least free can host other people. As such, we declare our freedom at the start of the Seder by proclaiming that all are invited, as the ability to invite others is one of the greatest manifestations of freedom.

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The Ben Chacham, the Wise Son, asks “What are these testimonies, laws and ordinances that Hashem our God has commanded you?” The Ben Rasha, the Wicked Son, asks “What is this to you?” The Hagadah states that the wicked son’s question indicates that he has excluded himself from the community, as he asks what the Passover rites are “to you”, meaning not to himself.
 
It is noteworthy that both sons refer to the laws of Pesach as having been commanded to others (to "you"). One commentary explains that this is so because the sons are ketanim, minors, who are not yet inherently obligated in the halachos of Pesach. If this is so, why does the Ben Rasha’s question reflect evil? Has not the Ben Chacham posed a similar question to the Ben Rasha?
 
The Torah encourages people to ask questions; Judaism is not a religion which promotes or thrives on ignorance, in contradistinction to some other faiths throughout history. Yet, the Torah stipulates that when one questions, he does so in order to understand, rather than in order to mock or show disdain.
 
In this light, the Ben Chacham’s question is clearly posed in order to understand, for the question is phrased respectfully and showing respect to Hashem: “What are these testimonies, laws and ordinances that Hashem our God has commanded you?” On the other hand, the Ben Rasha asks not to understand God’s Word, but to demonstrate rejection: “What is this to you?” This son refuses to acknowledge the halachos of Pesach as Hashem's testimonies and laws, and he challenges the other participants in the Seder about their observances.
 
The Ben Rasha’s rejection of Hashem and his placing his fellows at the Seder on the defensive is precisely what excludes him from the community. This is what distinguishes the Ben Rasha from the Ben Chacham.
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In addressing the origin of Golus Mitzrayim, the Exile in Egypt, the Hagadah begins by praising Hashem for having “calculated the end” on the bondage by declaring that it was to last for 400 years.
 
What exactly is this praise for calculating the end of the bondage? We do not find that the Jews who lived in Egypt were aware that their enslavement would terminate upon a specific date, so we cannot explain that the provision of the 400 year time limit was of benefit to the enslaved Jews of Egypt. Thus, why is the decree of 400 years lauded so?
 
Although all that transpires in life appears to be based on immediate and localized causes, in reality everything is part of God’s master plan, which unfolds before us unexpectedly. To the Jews in Mitzrayim, it may have seemed as if their cries of suffering from the ravages and pains of slavery were unheard until Hashem suddenly took note and called upon Moshe Rabbeinu to become the messenger of redemption; however, the truth was that the events of the time were predetermined and declared over 400 years prior. Nothing was a surprise or a change in course, from the viewpoint of God.
 
We praise Hashem for having decreed the 400-year time limit of enslavement in order to recognize His role as the Ribono shel Olam (Master of the Universe), as the Master Planner; nothing occurs by chance, and nothing “happens to have worked out at the last second” when viewed from Hashem’s objective perspective.
 
Hashem is extolled for having calculated the end of the bondage as a sign of faith and thanksgiving from us at the Seder, insomuch as we declare our total confidence that all that happens is truly part of Hashem’s master plan, thereby showing greater appreciation of Hashem’s role as the Ribono shel Olam, and also comforting us, helping to remove the tension we may feel in life, with the knowledge that we are always in Hashem’s care.
 
This theme is highlighted throughout the Seder and serves as its structure and undercurrent. The Simanim (Steps) of the Seder, recited by many before the Seder begins, reflect the notion of a grand scheme; the Seder is not a collection of mitzvos and minhagim (customs) that are performed one after the other incidentally or out of convenience - rather, the Seder is an orchestra of arranged parts which comprise a larger, structured entity and plan. So too do we make sure to emphasize that the Eser Makkos (Ten Plagues) can be grouped together by abbreviation ("D'tzach, adash b'achav"), for the Eser Makkos were a larger scheme which fit together into a purposeful program, rather than being disparate afflictions. The song Chad Gadya similarly showcases this motif, such that Hashem coordinates all as part of an integrated order; everything is seen as part of a structured plan.

Thus, as we begin to immerse ourselves in the mitzvah of Sippur Yetzias Mitzrayim (Relating the Story of the Exodus), we make a critical introduction that the events we are about to narrate and explain are part of a grand scheme, crafted by the Master Planner par excellence 400 hundred years prior to their occurrence. This is the pinnacle of recognition of God’s Hashgacha (Providence), which likewise serves to calm us as we experience life.

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The Hagadah is recited via question and answer and via the derash (Talmudic exposition) of various pesukim (Scriptural verses), with our added personal interpretation to the best of our abilities. Why is this so? Would it not be more efficient to recite a straight text which summaries or details Sippur Yetzias Mitzrayim, rather than going through the story by posing questions and reading derashos of pesukim which themselves require further elucidation?

The answer is that Pesach is the yom tov of Mesorah - transmission of tradition. We pass down the story of Yetzias Mitzrayim to the next generation and utilize the homiletic interpretations that Chazal (the Sages) themselves received as part of the Mesorah and passed down to their talmidim (students). Mesorah is the basis and backbone of all that Pesach represents, and it therefore defines the method of Sippur Yetzias Mitzrayim.

Still, why is this so? Why cannot Sippur Yetzias Mitzrayim be performed by reading straight texts about what transpired? Why in fact does Mesorah play such a dominant role in Pesach?

Yetzias Mitzrayim was not merely an historical occurrence of liberation; Yetzias Mitzrayim was the event that created K'lal Yisroel as a people and established its unique existence as the nation of Hashem.

What is it that differentiates K'lal Yisroel, preserves it and perpetuates it? It is our Mesorah. We know that Hashem took us forth from Mitzrayim because our ancestors who experienced the Exodus en masse have related that event to their progeny over the generations. We know how to interpret Torah because Chazal passed on the interpretations of Torah which they received to their talmidim, and our rebbeim likewise passed those interpretations on to us. We know how to live Jewish lives, with special values and sensitivities, because of the examples set by our Avos and Imahos (Patriarchs and Matriarchs), by Chazal, and by the heads of our families.

The nation that arose through Yetzias Mitzrayim was able to pass on and perpetuate the recollection of that event and to live and promulgate Torah lives throughout history only because of the Mesorah that Hashem provided for it as its guide. Torah learning is the consummate act of relating to and living with the Mesorah, and it is for this reason that the Seder is conducted as a classical session of talmud Torah (Torah study). (Note that the traditional tune of the "Fir Kashes" (Four Questions), which has been largely replaced decades ago by a new sing-song melody, is the exact same niggun (tune) used when learning Gemara.)

Thus, Pesach cannot be observed in any way other than through the manifestation of Mesorah as the defining characteristic of the Seder. Mesorah is the vivifying force that gave life to and sustains K'lal Yisroel to this very day, and only by clinging to our Mesorah will we merit the Great Redemption, which will mirror Yetzias Mitzrayim and restore and renew us Ki'ymay Kedem - as in the former days of glory.

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The Haggadah's narrative of "Avadim Hayinu" states, "And had the Holy One not taken us out of Egypt, then we, our children and grandchildren would still be slaves to Pharaoh..." What does this mean? Even if the Exodus had not occurred, how can we attest that we surely would still be enslaved to Egyptian monarchy? There is no present Pharoate in Egypt, and the Egyptian rulership of today does not practice slavery. Thus, how can the Haggadah's text assert that we today would be enslaved if not for the Exodus?

Perhaps the answer is that B'nei Yisroel would not have attained the metaphysical, religious status of B'nei Chorin (free people) if not for Yezti'as Mitzrayim; we would have remained stuck in the spiritual state of being enslaved to Pharaoh. The Exodus converted us from "avadim l'avadim" ("servants of servants") to "avadim LaMakom" ("servants of God"). Rashi quotes Chazal that the beginning of Yetzias Mitzrayim marked the sealing of the bechorah (birthright) which Yaakov purchased from Eisav. This means that Bnei Yisroel's unique position of closeness to Hashem and leadership in His avodah was crafted by the Exodus. When God redeemed us, He elevated us and took us unto Himself as a groom relates to his bride at the time of Erusin (betrothal). This metamorphosis of our status to avadim LaMakom, marked by a unique, incomparable closeness and dedication to Hashem, endowed us with the metaphysical title of B'nei Chorin.

Prior to commencing the Seder meal, we recite the berachah of Ga'al Yisroel", thanking God for "redeeming us and our ancestors from Mitzrayim..." Why do we thank Hashem for redeeming us? The answer is the same as above, for we thank Hashem for the Ge'ulah from Mitzrayim as it directly affects us today vis a vis our metaphysical status as B'nei Chorin.

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After reciting Dayenu at the Seder, we read "Al Achas Kamah...", which is a list of the praises featured in Dayenu set in paragraph form. Why do we need to repeat the ideas of Dayenu (in Al Achas Kamah)?

The answer is that Al Achas Kama introduces a new perspective to God's miracles as depicted in Dayenu. Dayenu states that each miracle itself was sufficient to warrant praise to Hashem. Thus, each of the dozens of miracles for which we praise God at the Seder is given independent focus. Al Achas Kamah is teaching us that the miracles of Dayenu - when viewed as a pattern of divine providence - are cause for even greater praise to Hashem, as the qualitative sum of the miracles is far more significant than the total of each of them by itself. In Al Achas, we recognize God's mastery of the world such that all of his works form one master plan, as we proclaim that each of His acts of kindness to us is part of a larger picture to grant us ultimate goodness. This is the meaning of "Al achas kama v'kamah tovah..." - "How much more so must we be cumulatively thankful..."