It is pointed out in the name of Rav Hayyim that the questions are part of the story that is being told and part of the obligation, the mizva of the evening.

The story itself is to be told in two ways. First, the Mishna tells us that we must matchil begnus umesayyem bishvach, that we begin the story explaining why the Jews were in the difficult state of slavery, what necessitated their bondage, and why they had to be purified by the crucible of slavery, and end by telling of the positive implications of the redemption from slavery.

The second way in which we tell the story is by going through the medrash on the verses which begin with the words arami oved avi (Devarim 26 5-8).

These two methods are clearly differentiated. The first has no fixed text, and is not associated with specific verses in the Torah. The latter is entirely based on the text of the Torah, and represents a known medrash which is repeated in the seder.

The first method is further clarified in the gemara. In the explanation of the mishna we read of an apparent difference of opinion between Rav and Shmuel. Rav says that we say the (known) formulation beginning with the words "in the beginning we were all idolators" and continuing to a well known conclusion. Shmuel suggests that we say the statement beginning with "we were slaves in Egypt". It is not clear whether their disagreement is essential and that each Amora denies the others position. It may be that the different positions are about priority: each agrees that the other is correct; the disagreement is only about which formula is to be recited first.

In either case, the decision of history is to include both. The haggada that we commonly use begins with "we were slaves…", as Shmuel taught, and then continues with the text taught by Rav When we finish these two stories, we continue (as the Mishna directs) with a close reading of the verses in Devarim beginning with arami oved avi. This text tells the story of the slavery and the exodus and finally (verse 9) about the arrival of the people in the land of Canaan, "…they found the land was flowing with milk and honey."

A quick check in the haggada indicates that it is precisely this last verse which is not included in the drasha text. In fact, all three versions are similar in this regard. The story told by Shmuel and the story told by Rav do not include any reference to the apparent purpose of the exodus - leading the people to the land of Canaan.

It is possible to distinguish the story of the exodus and the miracles associated with the exodus from the eventual arrival in Canaan. Therefore, it is not striking that Rav and Shmuel leave that part of the story out. However, in the section begnning arami oved avi the Torah itself ends by describing the voyage to Canaan and the special goodness that they found therein. Why did the Haggada leave this verse out and ignore the Canaan connection to the exodus? In a similar fashion, the four cups of wine are parallel to the four verbs used to describe redemption in the parsha of vaera.

However, there is a fifth verb, ignored by the Rabbis, veheveti, and "I brought you" referring to the land of Canaan. This may be the reason for the fifth cup of wine known as the cup of Eliyahu, but the question still remains. Why did the chachamim ignore the fifth verb and not include a fifth cup of wine?

It is difficult to imagine that the exodus was not directed to the land of Canaan. It is also difficult to suppose that mentioning this direction would have lessened our story in some way. We know that the main effort in telling the story is connected to the leaving of Egypt and a life of slavery but why hesitate to speak of the people's destination?

The Ramban in his introduction to his commentary to the book of Shemot makes the following statement. "The second book of the Torah is about redemption (geula), and even though the exile does not really end with the exodus from slavery, but only when the people return to their "place" and to the level of their forefathers. Therefore, the exodus alone does not complete the process of redemption. However, when they came to Sinai, and they built the mishkan and the shechina was in their midst, they returned to the level of their forefathers… and then they were redeemed. Therefore, this book (redemption) ends with the building of the mishkan and with the glory of Hashem filling it forever…"

For the Ramban, there is no doubt that the exodus directed the people to make their way to the land of their forefathers, and that in that place they would be redeemed. However, he sees the event of the "giving of the Torah" as an intermediary step to full redemption. In the end they would need the transfer to Canaan, but for the present there is a redemptive aspect to the exodus and the events of Sinai.

This may be what the haggada is directing us to. Focus on the Exodus. In some way there is complete redemption in the events leading up to Sinai and to the building of the mishkan. Chazal wanted us to focus on this opportunity on the night of the seder and therefore directed us not to think of the complete and permanent redemption which was possible only in the land of Canaan.

The parsha of mezora contains an interesting reference to the land of Canaan: "…when you come to the land of Canaan…" (14: 34) the Torah then goes on to explain the laws the zaraat contracted by the house.

Rashi comments: "…the Amorites hid treasure in the walls of certain houses and the zaraaat caused the house to be destroyed and the treasures to be discovered. In Canaan even the zaraat has a positive, providential aspect to it.

In other words, strange things happen in the land of Canaan. Natural phenomenon described as zoraas are liable to serve the specific needs of the people. If the people who come to the land live on a lofty spiritual existence, if they see themselves as redeemed, then the natural world, the world we call nature, will respond to them differently. Even sickness, aberrations of nature, will somehow indicate of G-d's support for the people.

The exodus was the first story that Am Yisrael was directed to tell. The haggada is not only the story of leaving Egypt or the miracles that enabled this to happen. It is the story of the people sustained by G-d's concern. That concern caused a real change in their being. 

Gut yom tov,
Chaim Brovender