This section of the Hagadda is in accordance with Rav’s version of “matchil b’genut umsayem b’shevach,” one begins with shame and concludes with praise, as mandated by the Mishna (Pesachim 116a). We begin by telling of the disgrace of our ancestor’s idol worship and conclude with the true faith that Hashem brought us close to Him. When would we be considered “brought close” to Hashem? When we received the Torah? When we built the Mishkan? If so, we should have to wait until Shavuot to conclude the Haggada, or at least tell over the story of Mount Sinai at the Seder. Why then are we totally focused on the events of the 15th of Nisan? (See Rambam, Hilchot Chametz UMatza 7:1).

 By examining the events and the mitzvot of Pesach Mitzraim, we see that the Exodus itself serves as a worthy description of our praiseworthiness as servants of Hashem. 

The korban Pesach was a nullification of avodah zara. R. Yosi Haglili in the Mechilta (Masechta D’Pischa no. 11) teaches that “mishchu u’kchu,” draw out and take a lamb (Shemot 12:21), means to draw away from idol worship and cling to mitzvot. Earlier, Moshe told Pharoh that the children of Israel couldn’t possibly worship in Egypt, because the Egyptians would stone the Jews for sacrificing their gods. The Israelites were to roast the lamb whole and put the blood on the doorpost, which served as a public nullification of the avoda zara.

 The matza also fits into this theme. In addition to the Torah’s reason for eating matza on Pesach, and the symbolism of chametz representing the evil inclination in general (Brachot 17a), there is a specific element of avoda zara surrounding chametz. While the Torah prohibits chametz on the altar, the evil king Yerovam enticed the Jews to “Come to Bet-el and transgress ... and offer a sacrifice of thanksgiving of that which is leavened” (Yerushalmi, Avoda Zara 1:1). There are multiple similarities between the prohibitions of chametz and avoda zara: Both are prohibited to possess and are destroyed by fire. Neither loses its identity in an admixture, or may be used for one’s benefit. The concept of “bitul,” nullification, applies to both, and we must search out for both (Haggada Shelema pg. 241). Thus, the mitzva of matza serves to counteract the sin of avoda zara.

We see that despite the fact that our complete commitment was not established until Matan Torah, arguably even later, the events of the 15th of Nisan serve as a testament to our emunah and commitment, as well as to our total dismissal of avoda zara, our original “genut.” Recounting the mitzvot and events of that day certainly fulfils “mesayem b’shevach.”

Perhaps we may add that the korban Pesach serves as a tikun for the very wrongdoing that led us into Egypt in the first place. The lamb is steeped with symbolism, going back to the roots of our descent to Egypt. Joseph’s brothers went to graze the sheep, and Jacob sent Joseph to see how the brothers and the sheep were doing. The brothers soaked Joseph’s cloak in the blood of the kid. Joseph went on to rule over the nation that worshipped sheep. Finally, the Israelites merited to sacrifice the sheep in Hashem’s service (Abarbanel). The consequence of the sin of selling their brother was their descent to Egypt. I heard from the Rav (Tuesday Night Shiur, 5741) that at the core of their fault was the lack of appreciation of achdus.

שיר המעלות לדוד הנה מה טוב ומה נעים שבת אחים גם יחד. 

A song of ascents for David: How good and how pleasant it is for brothers to dwell together.

Tehillim 133:1

The blemish of what the brothers did to Joseph scarred us for generations. Finally, when we are to experience the Exodus, this issue must be resolved, perhaps through the prominent role of family and community in Pesach Mitzraim. The sacrifice was done together with family, “according to the house of their fathers, a lamb for a house.”

Family is so prominent in the commandment of sipur (recounting the story), “v’higadta l’vincha” and with the four sons. The entire nation performed the sacrifice together. Notably, the emphasis on family and achdus on the Seder eve continues throughout Israel to this very day.