Moshe’s name doesn’t appear at all in the paragraph of Avadim Hayinu. Twice it refers to God taking us out, but nothing about Moshe. To deepen the mystery, Moshe hardly gets mentioned in the Haggada at all. The Vilna Gaon goes so far as to say that it is prohibited to write about Moshe - so as not to attach any ‘partnerships’ to God. We must understand that it was God, and God alone, who took us out of Egypt.

Why the big secret? Why not make this a night of praise for Jewish heroes as well? Why ignore Moshe’s tremendous contribution?

To reach an understanding of this perplexing issue we must first explore Judaism’s view on miracles. The Ramban (Exodus 13:16) explains that miracles, and our commemoration of them, are “faithful witnesses to the truth of the existence of the Creator and the truth of the whole Torah.  Because God will not make signs and wonders in every generation for the eyes of some wicked man or heretic, He therefore commanded us that we should always make a sign of that which we have seen with our eyes and transmit that to our children.” This means that God will perform a miracle every once in a while to remind us who is in charge.

Why are only some generations chosen to receive miracles? I would also like to receive a handout from God every once in awhile. Am I undeserving?

Rav Soloveitchik (Emergence of Ethical Man p. 188) explains that God’s presence in the natural world, without miracles, is the true ideal. Judaism’s frequent references to the long-ago Exodus from Egypt are to remind us however, that at certain times there is a need for God’s clear, supernatural involvement. “Miracle expresses the idea that whenever the covenant comes to a crises in its eternal struggle with the forces of indifference, the historical motives will overcome.” Supernatural miracles are only required when there is no other way. In times other than these dangerous and threatening predicaments, we must rely on our God given natural devices to rise above our challenges to sanctify God’s name.

With God’s presence in the natural world as the true ideal, miracles indicate that we have come up short; miracles are necessary interventions by God to set the world back on its natural, intended path. When we celebrate a miracle, we appreciate that God will never forget us. It serves as an inspiration for us to do better and to recognize divine providence in the natural world.

At the Seder, our goal is “to see ourselves as if we personally are leaving Egypt.” Our generation has the power and tools necessary to bring about our own redemption. Open miracles should not be required for this to happen. We have the ability to sanctify the natural world to the greatest extent humanly possible.

Moshe is only minimally mentioned at the seder to remind us that while the redemption from Egypt required a leader of Moshe’s stature, we should not fall into the trap of thinking that only a Moshe can lead redemption. Rather, if our generation hasn’t been granted a Moshe, it must mean that we don’t need him. We have a responsibility to put in the effort to bring about our own redemption without miracles, and without Moshe, but rather with the unique strengths, abilities, and challenges that God has given us.