Haggada

Why is no blessing recited when reading the Haggada?

Shalom!

Great question!

There is indeed much discussion as to why a blessing is not recited before beginning the Haggada on the Seder night(s), considering that the mitzva of reciting the Haggada (“sippur yetziat mitzrayim”) is one of the two biblical mitzvot of the evening. The other biblical mitzva of the evening is the eating of matza, for which a blessing is indeed recited before eating it. In fact, most biblical mitzvot, ritual ones at least, have a preliminary blessing that is recited before performing them. Why is there no similar “…asher kideshanu” blessing before the mitzva of Haggada?

Actually, most people will be surprised to learn that at one time a blessing was indeed recited before beginning the Haggada. For some reason, however, the practice was discontinued. (1) Nowadays, no one recites a blessing before reciting the Haggada, and there are a number of reasons why this is so.

Some explain that a blessing is indeed recited before beginning the Haggada, though it is “hidden.” The Kiddush recited at the start of the Seder also serves as a blessing on the mitzva of Haggada! This is because the wording of the Kiddush includes the words “zecher l’yitziat mitzrayim” (“remembering the Exodus from Egypt”) and the mitzva of Haggada is entirely about “remembering the Exodus from Egypt.”(2)

Furthermore, it might even be that merely saying the words “zecher l’yitziat mitzrayim” as part of Kiddush fulfills the mitzva of remembering the Exodus from Egypt and, therefore, since the mitzvah has been fulfilled, a blessing may no longer be recited before beginning the Haggada! (3) This is because once a mitzva has been completed the preliminary blessing may no longer be recited. For example, one who lit the Chanuka candle(s), and then realizes that he did not recite the preliminary blessings, may not recite them now after the candles have been lit (though the mitzva is still considered to be properly fulfilled).

The Chatam Sofer explains why a blessing is not recited on the Haggada by comparing the Seder experience to the process of conversion. A convert recites the blessing for his conversion only after immersing in a mikvah, when he is then Jewish. The blessing may not be recited before the immersion, as a non-Jew simply cannot recite an “…asher kideshanu” blessing. So too, the Haggada begins by stating that “In the beginning, our forefathers were idol worshippers but now God has brought us to his service.” This statement is somewhat like a “before” and “after” status, similar to a convert. Reading the story of the Exodus, and thanking God for all the miracles, is our “immersion in a mikva.” Hence, a blessing may not be recited before beginning the Haggada because we begin the Haggada as “idol worshippers.” The blessing of “Ga’al Yisrael,” however, is recited after completing the story of the Exodus, similar to a convert who recites a blessing after converting. (4)

The Sfat Emet explains why a blessing is not recited by comparing the mitzva of Haggada with mitzvot that are “bein adam l’chavero” (“between man and man”). For example, a blessing is not recited before performing interpersonal mitzvot such as visiting the sick, comforting mourners, or giving charity. The reason for this, it is explained, is because such mitzvot are things that any good person would do even if there were no formal commandment to do them. So too, thanking God for our deliverance from Egypt is something that we would do even if there was no commandment to do so! Every fine person knows to show appreciation for favors rendered!

Another opinion is that we do not say a blessing on the Haggada because there is no limit to the mitzva of telling the story of the Exodus from Egypt. One may fulfill the mitzva of remembering the Exodus from Egypt with a few words, or one may do so by discussing it for a few hours (as most of us do!). A blessing is generally only recited on mitzvot that have a set measure. (5) It is also noted that a blessing is not recited before reciting a blessings or praise, just as a blessing is not recited before Birkat Hamazon (which is also a Torah requirement). So too, the Haggada is considered to be one long praise of God. (6)

Some say that the blessing “ga’al Yisrael” that is recited as part of maariv also serves as a blessing on the Haggada. Here too, “ga’al Yisrael” at Maariv refers to the redemption from Egypt which, again, is what the Haggada is all about. (7) There is also an opinion that reading the Haggada is a component of the mitzva of Torah study and that the “Baruch Hamakom” passage recited at the beginning of “Maggid” serves as the blessing on this Torah study.. (8) Some say that the blessing recited on Hallel at Maariv covers the Haggada.(9)

There are other answers, as well!

[1] Meiri, Berachot 12b.

[2] Abudraham, Haggada.

[3] Pri Chadash, OC 473.

[4] Chatam Sofer, Vol. 2, Pesach 5580.

[5] Rashba cited in the Abudraham.

[6] Besamim Rosh 197.

[7] Meiri, Berachot 12b; Shibolei Haleket 218.

[8] Harerei Kedem, Vol. 1 p. 215.

[9] Rivevot Ephraim 2:129:40.