(3) Mah Nishtannah ("How is this night different"), popularly known as "the four questions," is according to the Mishnah (Pes. While the story is preserved only in the Haggadah, the debate is cited in the Mishnah (Ber. 10:4), everyone is obliged "to expound." This commentary, also preserved in the Midrashim based on the Sifrei (Sif. (10) Commentaries of the tannaim on the miracle of the plagues and the division of the Red Sea during the exodus from Egypt are recited.
10:4) apparently a formula with which the father can instruct his son. In most Jewish communities these have been seen as a continuation of the preceding Midrash; their source is the Mekhilta (Va-Yehi be-Shallaḥ 6).
In keeping with its compilatory character and the varied nature of its sources, the literary or logical nexus between the different sections of the Haggadah is not always discernible.
Such a book, the record of the most important private, domestic ritual, performed with the entire family gathered around the Passover table, was a much more personal object, less subject to communal prescription and prohibition, and so lent itself to the expression of personal taste in enrichment more than any other sacred codex.After the destruction of the Second Temple, the latter was replaced by a prayer for the ultimate redemption.The purpose of the Haggadah ("Ve-higgadta le-vinkha" – "And thou shalt tell thy son," Ex.it is obvious from the text of the Mah Nishtannah that at some stage in the development of the seder service this part of the ritual followed rather than preceded the meal.) The company then continues with the second part of the Haggadah. The sections are kaddesh (the Kiddush), u-reḥaẓ ("washing" of the hands), karpas (eating the "herbs" dipped in saltwater), yaḥaẓ ("dividing" the middle matzah), maggid (the "narration"), raḥaẓ ("washing" the hands for the meal), moẓi-matzah (the "benediction" over the matzah), maror (eating the "bitter herbs"), korekh (eating "bitter herbs with matzah"), shulḥan orekh (the "meal"), ẓafun (eating of the fikoman – the "last maẓẓah"), barekh ("Grace after Meals"), hallel (recitation of the second part of Hallel), and nirẓah (the closing formula). They were not concerned with the investigation of the historical aspect of the Haggadah and did not refer to the sources of its different texts. Jacob Moses Lorberbaum (of Lissa), and Moses Sofer (Schreiber) who wove their homiletic compositions round and into the Passover Haggadah. Ḥayyim Joseph David Azulai (18 century did scholars begin to analyze the text, to clarify its sources, and to determine the original wording. Some halakhic works also contain the text of and commentaries on the Haggadah.(16) Shefokh Ḥamatkha ("Pour out Thy wrath") is a collection of verses whose theme is a supplication for vengeance on the nations that have oppressed Israel. This Passover Haggadah and seder ritual follows the practice of the Pumbedita and Sura academies of Babylonia and was adopted by all the Jewish communities in the Diaspora. This simple explanatory type of commentary came to a close in the 15 century, the commentators included material of their own in their expositions, both as an elaboration on the narrative and as a discussion of philosophical and theological concepts. Isaac Abrabanel in Zevaḥ Pesaḥ (Venice, 1545; figure 3) poses 100 questions which he answers at length. Others are found in daily or festival prayer books; the majority, however, are separate works for use on the eve of Passover only.
It has been printed several times (Pressburg, 1879; Odessa, 1883; Vilna, 1900; Ramleh, 1953). Landshuth (Maggid me-Reshit, with an introduction, 1855); J. Eisenstein (Oẓar Perushim ve-Ẓiyyurim al Haggadah shel Pesaḥ, 1920); C. Goldschmidt (with a commentary in Hebrew; 1947) and with an introduction on the history of the Haggadah and the texts of all the midrashic and paytanic additions in 1960; and M. centuries the Passover Haggadah was one of the most popular Hebrew illuminated manuscripts in Sephardi as well as Ashkenazi or Italian communities.