Deutéronome 6:20

When thy son, in time to come, shall ask thee, saying, What are the testimonies, statutes, and judgments which the Lord our God hath commanded you?

what are the rituals That is to say: Why do we, intelligent human beings, accept such shackles? You shall answer that God redeemed us from the house of slavery, and He has performed all this good for us; consequently we are obliged to revere His name, having already acknowledged that He has been our Benefactor. Moreover, it will be to our benefit, and it will keep us alive — for His commandments are life to those who find them.

WHEN THY SON ASKETH THEE IN TIME TO COME, SAYING: ‘WHAT MEAN THE TESTIMONIES, AND THE STATUTES, AND THE ORDINANCES etc.?’ The meaning thereof is that first he will ask, “These commandments called testimonies — to what do they testify?” For they are a memorial to His wonders and witnesses thereof, such as the Unleavened Bread, the Booth, the Passover, the Sabbath, the phylacteries, and the Mezuzah. [Then he will ask] “What are the statutes?,” for their reasons are hidden in the Torah. Of the ordinances he will inquire: “What are the ordinances that we enforce in these commandments — stoning him who does work on the Sabbath, burning him who has intercourse with a woman and her mother, and administering forty lashes to him who sows mixed seeds?” For the ordinances pertaining to the social order of countries — such as the laws of the ox, the pit, the guardians, and the rest of the laws of the Torah — are righteous and good, all that see them acknowledge them, [and of these they do not ask]. Now concerning the answer to this question, he commanded that we relate to the inquirer the whole subject of the exodus from Egypt, the intent thereof being as He stated in the Ten Commandments, Who brought thee out of the land of Egypt, directing us that we inform the inquiring son that the Eternal is the Creator [through Whom everything has come into existence] by His will and power, as has been made clear to us by the exodus from Egypt. This is the sense of the expression [And the Eternal showed signs …] ‘before our eyes,’ for it is we who know and are witnesses of the signs and wonders, for we saw there that the Eternal is our G-d, He is the G-d in heaven above and upon the earth beneath, and there is none else. All this was made known through the departure from Egypt, as I have explained in the first commandment. Thus it befits us to give honor to His Name, for He is our Creator, and [He] has magnified His mercy upon us, and He commanded us to do all these statutes mentioned in the testimonies, statutes, and ordinances [about which the son had asked]: to fear Him by performing [commandments known as] the testimonies which are a memorial to His wonders; for our good through performance of [commandments known as] the statutes for they are good, there being no statute which contains any evil, although their reasons have not been clarified to all people; that He might preserve us alive through [the commandments called] the ordinances. For we shall live by all [three kinds of commandments] together as they are all good, containing nothing harmful at all, but instead they all ultimately result in good life. Thus we are obliged to do the will of the Creator Who is our G-d, and we are His people, and the flock of His hand, and there is nothing but good in all of His commandments. And what is more, it shall be accounted virtue unto us before the Eternal our G-d and He will give us good reward for observing all these commandments. The verse refers to the reward for the observance of the commandments as “righteousness” [in the sense of charity] for the bondsman who was bought by his master is obliged to serve him [and has no claim to payment for his service]. If the master gives him payment for his service, he does an act of righteousness with him.

מה העדות, a reference to the philosophical, theological aspects of the Torah. These invariably relate to the supernatural matters described in the Torah.

והחקים והמשפטים, the practical laws,

אשר צוה ה' אלוקינו אתכם, and He did not deem the seven Noachide laws as adequate.

כי ישאלך בנך מחר, “when your son will ask you tomorrow (in the future), etc.” The question posed here is that attributed to the wise son (one of the four) during the recital of the haggadah on the night of the seder. Although this son addresses his parents with the word אתכם, which is almost the same as לכם, when he describes them as having been commanded to observe this commandment, i.e. he excludes himself just as the wicked son does, the fact that he adds that it is אשר צוה ה' אלוקנו, “which the Lord our G–d commanded, means that he does not exclude himself from the people assembled to observe the Passover. He had, after all not been redeemed from Egypt, seeing that he had not yet been alive, as had his parents.