but rather by groups of Jews called havurot — fellowship groups, and the rules of composition for these groups are detailed in the tractate. The tenth chapter of the tractate, containing the descriptions and instructions for the Seder, as it became known in the post-Talmudic period, has been of continued importance from the time of its composition in antiquity, describing as it does one of the most carefully observed rituals of all Jewish communities until modern times. By the time the Mishnah was compiled in the second century C.E., significant parts of the Haggadah, the traditional Passover narrative, were already formulated and in use as they are today. What are now the "Four Questions" originate in the Mishnah (Pesahim 10:4), and includes the question "On all other nights we eat meat roasted, stewed, or cooked; why on this night only roast meat?" The "Questions" were thus already part of the Seder during the period of the Second Temple when the Passover lamb was sacrificed as an offering and roasted and eaten at the home celebrations. After the destruction of the Temple, the question concerning leaning was substituted for the one about the roast offering, which had by then lost its immediate relevance to the evening’s ceremonial meal. The question about bitter herbs was also a later addition. The annual retelling of the story of the redemption from Egypt, as prescribed by the Mishnah, formed an ongoing reiteration of the Jewish belief in God’s past and ongoing protection. Throughout history, the story of the Exodus continued to capture the imagination of Jews, and non-Jews, who drew inspiration from it to strive for their freedom and the connection of their history to the future. Liturgical uses The structure and content of most of the liturgical selections used at the Seder were defined during the period of the Mishnah, and with some minor variations, came to comprise the traditional Haggadah that is used by Jewish communities to this day. The Talmudic passages of this tractate formed the basis for one of the earliest known partial texts of the Haggadah, included by Amram Gaon ( 850 C.E.) in his daily prayer book, and the prayer book of Saadia Gaon (10th century) presents the earliest complete text of the Haggadah, although it begins differently from today's version. By the 11th century, the version in Mahzor Vitry is almost the same as that in use today.