There are two significant problems with the Four Questions in the Haggadah. Let’s start out with the fact that there are really 5 questions, or 1 header, and 4 sub questions. Why do we call them "Four Questions" when there are really five? Perhaps it’s so that someone will ask about it, thus leading to more questions. The four questions originally functioned as a guide for the child at the table who didn’t know how to ask questions, thus enabling him to fulfill his obligation to ask questions even though he didn’t have any of his own. Eventually, these four questions morphed into a prescribed part of the Passover liturgy. Nonetheless, questioning at the Passover table isn’t limited to the 4/5 questions; the rituals are meant to provoke questions. The rabbis in the Talmud say that during a Passover Seder, someone should pick up and remove the table from the room. This bizarre ritual, the rabbis note, is meant to elicit the children who are no longer at the table to ask: "What’s going on here?" or "Why is this night different than all other nights (Pesachim 115b)?" Why do we have two hand washings in the Haggadah (Urchatz and Rochtzah), the first of which has no blessing, yet the second one does? For the very same reason it seems; to confound participants into inquiry. In other words, we should build in strangeness into the narrative in order to provoke questions.
But here’s another important point: The Four Questions aren’t gramatically questions, they’re answers. The only part that is actually a question is "Why is this night different than all other nights?" The preposition ש, which prefaces each of the "Four Questions" means "that," or "which," and never introduces a question, only answers and statements of fact. מה, which means “what” or “why” at the very beginning of the preface is the only question. Each of the four points are actually answers to the prefacing question. We might read this part as such. The Four Questions act both as answers and questions, teaching that the best kinds of questions are the ones that speak answers in and of themselves.
?מַה נִּשְׁתַּנָּה הַלַּיְלָה הַזֶּה מִכָּל הַלֵּילוֹת
Why is this night different from all other nights?
שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין חָמֵץ וּמַצָּה, הַלַּיְלָה הַזֶּה – כֻּלּוֹ מַצָּה.
2. On all other nights we eat matzah and chametz, but tonight only matzah
שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין שְׁאָר יְרָקוֹת – הַלַּיְלָה הַזֶּה מָרוֹר.
3. On all other nights we eat all sorts of vegetables, but tonight we eat a bitter one in particular
שֶׁבְּכָל הַלֵּילוֹת אֵין אָנוּ מַטְבִּילִין אֲפִילוּ פַּעַם אֶחָת – הַלַּיְלָה הַזֶּה שְׁתֵּי פְעָמִים.
4. On all other nights we don’t dip even once, but tonight we dip twice
שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין בֵּין יוֹשְׁבִין וּבֵין מְסֻבִּין – הַלַּיְלָה הַזֶּה כֻּלָּנוּ מְסֻבִּין.
5. On all other nights we eat either upright or reclining, but tonight only reclining.