1. Three Matzot placed separately in the sections of the special matzah cover, or in the folds of an ordinary napkin: Two of these symbolize the two loaves of bread over which a benediction is pronounced on Sabbaths and festivals. The third matzah emphasizes the unique role of the matzah in the Pesach ritual. The matzah is a symbol of the affliction of slaves in Egypt and a reminder of the haste of departure. An allegorical explanation teaches that the three matzot represent the three groups into which Judaism is divided: Kohen, Levi, Yisrael; if we are ever to survive, we must always be united. At many Sedarim, we add supplementary symbolic matzot for different oppressed Jewish communities and individuals to be remembered at Passover when we celebrate our freedom and they are still denied their freedom. You should also discuss non-Jewish communities and individuals who still await their own physical, spiritual and political freedom.

2. A Roasted Shankbone (Zeroah) commemorates the paschal sacrifice which our ancestors brought to the Temple on Pesach in ancient times. Vegetarians often substitute a beet (with its red juices) rather than use real bones.

3. Bitter Herbs (Maror) symbolize the bitterness of Israel's bondage in Egypt. Horseradish is usually used or a bitter lettuce.

4. A Roasted Egg (Beitzah) symbolizes the HAGGIGAH or "Festival sacrifice" which was always brought to the Temple in Jerusalem on festive occasions and which on Pesach supplemented the paschal lamb.

5. Charoset symbolizes the mortar the Israelites used building the "treasure cities for Pharaoh". Charoset is a mixture of grated apples, chopped nuts, cinnamon and a little wine, and there are many different recipes reflecting different places and cultures where Jews have celebrated Passover.

6. Parsley, Lettuce, Watercress (Karpas), or any other green herb and a dish of salt water into which it is to be dipped before being eaten: These greens symbolize the coming of Spring and suggest the perpetual renewal of life. Hence, they represent the ever-sustaining hope of human redemption. The message to us is that we must always be optimistic.

7. Four Cups of Wine to be offered during the Seder service: one at Kiddush, one following the recital of the first part of the Hallel, one after Grace and one at the conclusion of the Seder. These four cups symbolize the four-fold promise of redemption which, according to the Bible, God pledged to Israel: "I will bring you forth," (Exodus 6:6): "I will deliver you," (ibid). "I will redeem you," (ibid) and "I will take you," (Exodus 6:7).

8. Salt Water: used as a simple spice for vegetables (karpas). Some say it represents tears shed in Egypt, and others suggest that it reminds us of the Red Sea through which God led the Israelites. It may also represent the tears shed by God when He had no choice but to punish the Egyptians for their oppression of the Israelites.

9. Cup of Elijah (Kos Eliyahu): Elijah has always been associated with the coming of the Messiah. Pesach, the holiday of freedom, is an ideal time to usher in the messianic age, and so we invite Elijah to be present with us. Also, in Exodus 6:8 the Bible states, "I will bring you to the land..." Throughout the ages the Jews looked forward to this promised return to the Holy Land. In Jewish literature, Elijah was always a protective presence when a community or individual was threatened; and his presence at the Seder was very welcome throughout Jewish history in Europe when this was an especially dangerous season for Jews.

The hand washing is to cleanse the fingertips before handling the vegetables and has no symbolic ritual meaning. Today, it is done merely to elicit questions from the children at the Seder.

It is a piece of the middle matzah set aside at the beginning of the seder (yachatz) as a substitute for the Paschal lamb and eaten at the conclusion of the meal. It is hidden during the seder to keep the children awake and interested during the middle of the seder.

The spoken language, at the time it was written, was Aramaic. Aramaic was used Since an invitation has to be extended in a language understood by all; today we use English.

We dip parsley in salt water because it reminds us of the green that comes to live again in the springtime. We dip the maror, or bitter herbs, in the sweet charoset as a sign of hope. Our ancestors were able to withstand the bitterness of slavery because it was sweetened by the hope of freedom.

The Rabbis found in the Torah, four different versions of the command that the father tell the story of the Exodus to his child, deducing four different kinds of children.

Consider the parallel between the "four children" and the "four" who entered PARDES from the Talmud:

The wise child: Rabbi Akiva who knows the difference between water and water, -- between the upper spirituality and lower spirituality.

The wayward/other one: Acher (Elisha) who sees in the pardes a failure of absolute justice in the world, doubts and turns to his own path.

The simple one: Ben Zoma who encounters the Divine mystically literally and becomes psychologically damaged

The one who could not ask any questions: Ben Azai dies from the experience and hence can not speak.

We recite Hallel because of our awareness that the freedom is given by God, and we relate our exodus from Egypt to God's power. Therefore, we praise Him with traditional psalms of praise.

Even though the Egyptians persecuted us, we still feel sorry that they suffered so much through the plagues. We, therefore, diminish our joy by pouring out the wine.

This is a usual ritual washing which is done at any meal where bread or matzah is eaten prior to the blessing over the bread. The table is regarded as an altar where proper conversation and decorum is maintained. Just as the priest in the past washed his hands in preparation to approaching the altar, so do we.

One is the usual blessing for bread (matzah is bread which has not risen). The other blessing is specifically for the matzah which is eaten on Pesach Eve.

We do it out of respect for the great scholar Hillel whose custom was to eat the maror with matzah. Since we recited the blessing already, we only mention why we are eating the sandwich.

The kid, cat, dog, etc., each devouring the other have represented the mighty empires of the past, each one defeating the succeeding ones until God puts a final end to their power. Many of the popular Seder songs have various attributed meanings, although in truth we don't often really know what their authors intended.

They symbolize the festival sacrifice. Some point out that the longer the egg is boiled, the harder it becomes, paralleling the ability of the Jewish People to become increasingly strong in the face of increasing oppression. Others suggest that since an elegant Hellenistic meal might begin with an egg, so then did the Seder meal that imitated a luxurious dining style of that period for free people.

"Next year in Jerusalem." This wish has always been associated with a future of perfect peace. To the Jew today it also expresses his close ties with Israel and his desire to visit Israel soon.