What is the purpose of the Haggadah?

In Judaism, we generally recognize two primary categories of sacred texts. The first is the Torah—whether in its original scroll form or printed editions—which represents God’s communication to us. The second is the Siddur, the Jewish prayer book, reflecting our attempts to communicate with God. This raises an intriguing question: where does the Passover Haggadah fit within this framework? Is it a text to be recited like a prayer book, or studied and analyzed like Torah?

On one hand, the widespread custom is for the Seder leader—or even each participant—to read the Haggadah word for word, much like one would recite from a Siddur. On the other hand, the sheer number of Haggadot published each year, often accompanied by rich and varied commentaries, suggests that it is a text meant for study and reflection, much like the Torah. So which is it?

While parts of the Haggadah—such as Kiddush, the blessings over Matzah and Maror, and Hallel—are clearly intended for recitation, the bulk of the Haggadah is neither a prayer book, nor a Torah-like text for study. So what, then, is its true function?

The very name Haggadah (הַגָּדָה) derives from the Hebrew verb lehagid (לְהַגִּיד), meaning “to tell.” Its purpose is to guide us in telling the story of the Exodus, as commanded in the Torah:
“And you shall tell your child on that day…” (Exodus 13:8).

Elaborating on this commandment, Rambam (Maimonides) writes in his Laws of Chametz and Matzah (Chapter 7):

“It is a positive commandment of the Torah to relate the miracles and wonders performed for our ancestors in Egypt on the night of the fifteenth of Nisan… A father should teach his son according to the son’s level of understanding. If the child is young or simple, he should say: ‘My child, we were slaves in Egypt like this maidservant or slave. On this night, God redeemed us and brought us to freedom.’ If the child is older and wise, he should recount in detail what occurred in Egypt and the miracles wrought by Moses our teacher—each explanation tailored to the child’s understanding…
One begins with degradation and concludes with praise…
In every generation, a person must view himself as if he personally had come out of Egypt…
As it is written: ‘Remember that you were a slave’ (Deuteronomy 5:15)—meaning, as if you yourself were enslaved and then redeemed.”

From this, four key principles of the Mitzvah emerge:

1. The central obligation on the night of Passover is to tell the story of the miracles and wonders experienced by our ancestors.
2. The manner of telling must be adapted to the listener—especially the children—based on their age, intellect, and understanding.
3. The narrative structure should begin with our nation’s shame and suffering, and end in praise and redemption.
4. The experience must be personal—each individual should feel as though they themselves were enslaved and then set free.

In essence, the commandment is not to recite a text, nor to analyze it, but to tell a story—a story that awakens memory, stimulates conversation, and draws each participant into the emotional and spiritual experience of redemption.

This implies that the goal of reading the Haggadah is not rote recitation or academic discussion. Rather, it is to use the text as a launch pad for dynamic, personal storytelling that brings the Exodus to life. The conversation at the Seder should vary from family to family—and even from year to year—depending on who is present and what they are ready to hear. A standardized reading, while useful, cannot alone fulfill this transformative purpose.

The story must begin with the hardships and degradation of slavery and gradually move toward the triumph and joy of liberation. This makes the evening not only celebratory but also reflective—inviting empathy for suffering and gratitude for redemption. In light of current events, such as the plight of Israeli hostages held in Gaza today which echoes the pain and suffering of ancient bondage, and the release of others which reflects the joy of freedom and redemption of the Exodus it should not be difficult to relive and re-experience the story today

Importantly, this Mitzvah is not only cognitive, but experiential. It is not enough to understand or recall the Exodus—we are called to relive it, to feel its weight and its wonder in our own time and place.

If we reduce the Haggadah to a prayer book to be read, or treat it solely as a scholarly text to be analyzed, we risk missing its core purpose. To truly fulfill the Mitzvah, we must use the Haggadah as a tool for immersive storytelling—personal, alive, and relevant. Thus, those leading the Seder should take into account the age, background, and intellectual capacity of each participant. They should consider how best to tell the story in a way that will resonate, inspire, and allow everyone at the table to experience it as if it is happening to them right now.

Preparations for the Seder, then, must extend beyond the culinary. They must include thought and care about the content and style of the evening’s conversations. Fortunately, we live in a time rich with resources—online, in books, and from one another. I am more than happy to share suggestions and ideas with anyone seeking to enrich their Seder experience.

May this year’s Seder—or Sedarim, for those living outside of Israel—be meaningful and transformative. And may we soon witness the fulfillment of the blessing we recite over the second cup of wine:

“Blessed are You, Lord our God, King of the Universe,
who has redeemed us and redeemed our ancestors from Egypt,
and brought us to this night to eat matza and bitter herbs.
So may the Lord our God bring us in peace to other festivals to come,
joyful in the rebuilding of Your city and rejoicing in Your service…
And we shall thank You with a new song
for our redemption and for the salvation of our souls.
Blessed are You, Lord, Redeemer of Israel.”

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Click here for an abridged video version of these thoughts: https://youtu.be/XVvXGJUq2Wg