2020/5780

One of the more famous perplexities of the Haggadah is the omission of Moshe Rabbeinu’s name. Moshe Rabbeinu is mentioned only once in the entire Haggadah, in a Pasuk from Sefer Shemot: “Vayaaminu BaHashem UBeMoshe Avdo,” “And they believed in Hashem and in Moshe his servant”(Shemot 14:31). But even this Pasuk is not quoted for the purpose of showing Moshe Rabbeinu’s role, but instead to use an earlier part of the Pasuk, which mentions the Yad Hashem, which is then used to teach that there were five times as many miracles at the Yam Suf than in Mitzrayim. Moshe is mentioned only because the Bereita which this idea came from wanted to mention the entire Pasuk, and he happened to be in it. Hence, why is Moshe Rabbeinu’s name omitted?

The classical answer is that we want to properly attribute the miracles of Yetziat Mitzrayim to Hashem. Therefore, including Moshe Rabbeinu in the mix makes this much more confusing. This is especially true since the story of Pesach was designed to be told to children: “ViHigadeta LeBincha BaYom HaHu Leimor, Baavur Ze Assa Hashem Li BeTzeiti MeMitzrayim,” “And you shall tell your children on that day that because of this Hashem did so when we left Egypt” (Shemot 13:8). We do not want children to be confused and think that Moshe performed the miracles.

However, it is possible to offer another answer. At the beginning of Sefer Shemot, Hashem appears to Moshe in a burning bush and tells him to go to Egypt and free the Jews. Moshe Rabbeinu’s response is, “Mi Anochi Ki Eileich El Paroh,” “Who am I to go to Pharoah?” (Shemot 3:11). Moshe continues complaining, questioning if the people will believe him, questioning his speaking abilities, and asking for Hashem to send someone else instead. In due time, Moshe Rabbeinu’s character grows; by the end of Sefer Shemot, Moshe Rabbeinu descends from Har Sinai with light radiating from his face, having argued with Hashem to save the entire nation. However, the discussion at the Pesach Seder does not extend that far, ending after Keriat Yam Suf.

It is entirely contrary to the theme of the Seder to have a protagonist be someone who argues with Hashem. The Seder is a time when we gather as a family to thank HaKadosh Baruch Hu for bringing us out of Mitzrayim. After all, if Hashem had not taken us out, we would still be there. Moshe Rabbeinu questioning Him does not belong. At the end of the fifth Perek of Shemot, Moshe accuses Hashem not only of not saving the Jews but of actively making their hardships worse. This is not the sort of thing we want to mention when thanking Hashem at the Seder.

Moshe’s accusations against Him have their place in Judaism. However, that place is not at the Seder. At the Seder, we thank Hashem for what He did do. Even if things had not ended the same way, we would still be just as thankful, as we say in Dayeinu. Hashem did wondrous things for us, and they were enough.