Where in the world (of the Haggada) is Moshe Rabbeinu?
Since my childhood, there’s been this Dvar Torah out there about how Moshe’s name is only mentioned once, in passing, in the whole Haggada. The idea goes something like this: The hagada doesn’t mention Moshe’s name because the authors wanted to emphasize the idea that we don’t deify Moshe, and that we are meant to thank Hashem for redeeming us; Moshe was only God’s instrument.
That’s a fine thought. I don’t want to reject it. But I think there is more to it.
First of all, the Torah makes a very big deal about Moshe Rabbeinu’s role in the Exodus. He was God’s man. God insisted that it be him ,despite an extensive effort on Moshe’s part to reject the nomination. So it’s hard to argue that all of a sudden, Moshe is judged irrelevant.
I think the question can be enhanced, and then answered by asking some more questions.
Why does the Hagada use the text from Mikra Bikurim (first-fruits declaration at the beginning of Parshas Ki Savo) as its core? Couldn’t we just have quoted relevant lines from Shemos, Vaeira and Bo?
We then quote a large snippet from Joshua’s farewell speech. Why?
What’s the point of Ha Lachma Ania at the beginning of the Hagada.
Dayeinu is fun, but what does it add to the story? Only the first 5 of the 15 stanzas are relevant to Pesach!