The Passover seder (meaning order) is probably the most celebrated and most beloved of Jewish home rituals. Most Jews have cherished memories of past family times spent at a seder. It is believed that the obligation to tell the story of the Exodus was observed by Jews' ancestors ever since the actual Exodus itself. The scriptural command (Exodus 13:8) to tell the story of the exodus to our children is interpreted as a positive commandment (mitzvah).

One of the four names for Passover -- and sometimes the aspect most emphasized -- is Hag ha-Herut (The Feast of Freedom). Freedom is the primary theme of the seder, with numerous other recurring themes and motifs. The seder permits Jews to worship God through prayer, study and learning by taking part in what is essentially a lesson of Jewish history, literature and religion. Participation in the seder lets one symbolically and vicariously relive the Exodus, where past and present merge.

There are some essential elements to the seder underlying the retelling of the Exodus. The three patterns underlying the seder consist of the family, the individual and the nation. As a home event, involving the full family, as well as guests, the seder draws together all age groups. It requires the participation of the old and the young. On the individual level, the seder requires every participant to feel as though he or she personally left Egypt. The national pattern of the seder symbolizes the first step towards the final redemption from the slavery and the formation of the Jewish nation which did not exist as a nation before Exodus from Egypt.

In order to tell the story, Jews have an ingenious work of pedagogy. The "script" for this central ritual of Passover is the Haggadah (literally, "telling"). It contains questions and answers, stories, show and tell, song, food as reward and symbol, pathos and suspense. The creation of this script took place over hundreds of years at the beginning of the Common Era. There is evidence that parts of the seder were in a fixed format by the time of the Mishnah (second-third century C.E.). Midrashim were added and the present traditional version was fixed soon after.

Because every generation has managed to find its own significance in this wonderful teaching tool, there is now a plethora of Haggadot with added stories, songs, games and pictures to suit every political, spiritual and religious point of view. You can now find liberal, mystical, feminist, ecological, children's and even atheist Haggadot.

The seder takes place following the Passover evening synagogue service on the first two nights of Passover (or just the first night in Israel and among liberal Jews worldwide). The seder is supposed to take place with everyone in a reclining position. This is because slaves ate hurriedly; the affluent and free were able to recline on cushions. On erev Pesach (Passover eve), rich and poor are indistinguishable and all are free and thus privileged to recline. Many families have the tradition of placing pillows on each chair -- or at least having the seder leader follow this practice of reclining. It is also customary for the chief celebrant to wear a white robe called a kittel.

There are a number of symbols that occur throughout the seder, but perhaps the focal point of the whole event is the seder plate. It contains a roasted shankbone, symbolizing the Pesach sacrifice in the Temple; a roasted egg symbolizing either the spring season or mourning (for the destruction of Jerusalem); maror (bitter herbs) to represent the bitter experience of the Hebrew slaves; haroset (a mixture of apples, nuts, raisins, spices and wine) symbolizing the mortar the Hebrew slaves used to build for the Egyptians; and karpas (parsley or celery or another green vegetable) symbolizing the green of spring. The table must also have three pieces of matzah, each piece used for a different purpose, usually held in a special pouch made to be used during the Passover seder.

The seder service has a clear order, with each of 14 steps representing a different phase of the seder. Together, they serve to teach the lesson of the Exodus, God's saving the Jewish people from slavery. Much of the seder discussion focuses on God's might and the Divine role in redemption.

There are many instances of the number four throughout the seder: four cups of wine, four sons, four matriarchs, four names for Pesach, four Aggadot, four blessings, four types of food on the seder plate. The most well-known example is the Arba Kushiyot, or four questions. These questions, usually recited by the youngest person at the table, are meant to highlight the main differences between this meal and all other meals of the year. They are also a brilliant way of keeping young people interested and involved in the events of the seder. They include queries about why we recline, why we dip food and why we eat certain types of food.

Another special part of the seder is the extra cup of wine left on the table for Elijah. The suspense and excitement engendered by sending a child to open the door for the prophet who will be a harbinger of messianic times is almost electric. The chanting of the song Dayenu, ("it would have been enough") a joyous recognition of God's numerous gifts to us in the course of the Exodus, is another highlight. Every Jew will have his or her own special memories of a past family seder, but it is unquestionably among the greatest of our yearly rituals.

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