One begins the reading of the Haggadah. The Rif wonders why one doesn’t recite a blessing for the reading of the Haggadah just as one recites a blessing for the reading of the Megillah. Surely the telling of the story of Passover is a positive commandment as we learn: "You shall tell your child on that day etc." (Exodus 12:8) He explains that a blessing for telling the story is unnecessary since by saying in the Kiddush, "A remembrance for the exodus from Egypt," he fulfills his obligation of saying a special blessing. The Rashba offers another explanation for why a special blessing is not said for the telling of the Passover story. One does not need to say a blessing for a mitzvah for which there is no minimum in its performance. A simple statement ("God took us out of Egypt") would suffice in the telling of the story of the Exodus, though we do say "whoever tells the story at length is praiseworthy." This text is called the Haggadah because of the verse, "You shall tell (v'higadita) your child on that day etc." (Exodus 12:8). Some say that the name comes from the Hebrew word for drawing the heart, or inspiring, and this seems correct to me, as in the verse, "O Lord, open up my lips; that my mouth may declare (yagid) your praise." (Ps. 51:17) The sages interpreted yagid to mean, "my mouth shall draw your praise." That is, everything derives from the intention of the heart. In human books, wonders and awesome acts arise from the natural order of the world, inspiring love, joy and spiritual pleasure. Yet who has heard such things as the Exodus without trembling? The author of the Kuzari writes: "The facts are yet more startling! The Israelites lived in Egypt as slaves, 600,000 men above the age of twenty, the descendents of the twelve tribes. Not one of them had separated or emigrated to another country, nor was there a stranger among them. They looked forward to the promise given to their ancestors, Abraham, Isaac and Jacob, that the land of Israel should be their inheritance. At that time it was in the power of seven mighty and prosperous nations, while the Israelites groaned in the depths of misery under the bondage of Pharaoh, who caused the Israelites to be put to death, lest they should increase in number. But God sent Moses and Aaron, two weak men, and they advanced before the mighty Pharaoh, with signs and miracles and changed the course of nature. Pharaoh did not get away from them, nor harm them, neither could he protect himself from the ten plagues which befell the Egyptians, affecting the streams, land, air, plants, animals, bodies and even their souls; for in one moment at midnight, died the most precious and most beloved members of their houses, the first-born males. There was no dwelling without dead, except the houses of the Israelites. All these plagues were preceded by warnings and menaces, and their cessation was signaled in the same manner, proving that they were ordained by God, who does what He wills and when He wills it, and they were not ordinary natural phenomena, nor were they wrought by constellations or accidents. The Israelites left the country of Pharaoh's bondage by the command of God, the same night at the same moment as the first born died…" Whoever allows such matters to enter their heart with full intentionality will be inspired, not like someone who reads ordinary history books, which have no intention of bringing us closer to the Creator. This is the meaning of the word Haggadah, it is that which draws the heart of those who hear these matters to complete faith.

When the Seder leader recites Ha lachma anya, he lifts the platter containing the three matzot and the other ritual foods in order to delight the children. They remove it from the table in order to cause the children to ask Mah Nishtana, "why is this night different?" On all other nights we eat whatever is placed before on us on the plate but tonight the plate has been removed from the table! As we find in the Talmud Ketubot (chapter 5): 'Abaye was sitting in the presence of Rabbah. When he saw that they lifted the table , he asked "How can we eat what has been taken away?" Rabbah said, "We have been exempted from saying Mah Nishtana"' The Rashbam explains that their tables were small (more like trays) and could easily be removed while our tables are large and not easily movable. Instead, we remove a platter or a plate containing three matzot, the maror, and the two cooked foods can be food; this considered to be sufficient.

Ha lachma anya: Our ancestors ate bread like this in Egypt. Did our ancestors eat matzah in Egypt? Doesn’t scripture state, "And they baked unleavened cakes of the dough that they had taken out of Egypt for it was not leavened since they were driven out of Egypt and could not delay; nor had they prepared provisions for themselves." (Exodus 12:39) So they did not have unleavened bread until after they left Egypt, Isaac Abarbanel explains in his commentary, that when the Israelites were enslaved in Egypt toiling with hard labor, the Egyptians gave them matzah to eat which was hard to digest, just as employers often give their employees food that will not be digested quickly today.

Why is matzah called lechem oni? It is bread about which we have much to say (onim) such as the reading of the Haggadah and Hallel. Another explanation, just as the poor person only eats a portion of his bread, putting away part for later, so too do we recite the motzi on a broken piece of matzah.

Another explanation: Just as a poor person kneads and bakes his own dough because he does not have servants to do this for him; he kneads the dough and his wife does the baking, so too, even the rich are meticulous in personally preparing matzah; he kneads the dough and his wife bakes it so that it does not become leavened. Finally matzah is called lechem oni because one should not knead more dough than the amount of a poor person's offering, that is an omer or a tenth of an eifah which is even brought by the poorest of the poor.

All who are hungry come and eat: One makes this declaration because everyone is obligated to eat matzah on the first night of Passover, as it is written, "On that night they shall eat matzot." Scripture sets this obligation on everyone, therefore one invites anyone who doesn’t have matzah on Passover night to join the Seder. There are those who explain this statement differently. We say, "All who are hungry," because we don’t eat prior to the Seder so that we eat the first matzah with gusto and everyone at the table is hungry.

All who are in need come join in the Passover: There are those who suggest that we should not make this statement since we no longer have a Passover offering today. However, it makes good sense that we should continue to make this statement. V'yifsach (with a chet) is similar in meaning to the word, v'yifsa (with an ayin), as in, "come this way and join me in a meal." Also, since we place the obligatory foods on a platter including the two cooked foods as a reminder of the sacrifices, therefore we can say this just as we did in the time of the Temple: we eat the Afikomen and the other foods as a reminder of the Passover offering.

Now we are here: Having mentioned the Passover offering, we may have caused some sadness among those who have gathered around the table, since we have mentioned the destruction of the Temple and the sacrifice that is no longer offered. Therefore, we say the leader of the Seder comforts the members of his household and tells them: this year we are here and unable to fulfill all our obligations such as offering the Passover sacrifice; next year we will be in Jerusalem! At the very least, this year we are still slaves here but next year we may be free. This is a type of prayer: 'May it be God,s will that the Holy one fulfill His promise and oath to redeem us from our exile so that we will merit the privilege of offering the Passover sacrifice in Jerusalem next year!' This passage is recited in Aramaic because this was the language of our ancestors in Babylonia where it was composed. It was recited in Aramaic so that the women, children and those who were illiterate would understand it. There are those who say that in Jerusalem it was also recited in Aramaic because Aramaic was a language associated with joyous occasions.