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Somebody asked at my seder this year why Moshe is largely absent from the magid. I have heard that the reason is because we're supposed to focus on God, and also that Moshe was very humble and there might be a midrash about him asking not to be in it. But I can't source any of that. Are those the reasons? If not, what is? And either way, what's the source?

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possible duplicate of Who dropped Moses from the Hagaddah? –  Shmuel Brin Mar 29 '13 at 3:23
@ShmuelBrin, I saw that, but it seems to be based on a shaky premise (speculation about the second year in the wilderness), so I don't know how much help it will be. –  Monica Cellio Mar 29 '13 at 3:30
@ShmuelBrin Not a duplicate IMO, that question assumed a reason why, and asked who it was that dropped Moshe, whereas this question is why he is not mentioned. –  Michoel Mar 29 '13 at 4:01
I would argue, that given that nature of the halachic requirements of pesach, maror, and Matzah, and the history of the Jewish people before Yitziat Miztrayim, that Moshe is not mentioned, because there is no reason for him to be :) Except for what we say, I've never noticed his absence –  avi Dec 4 '13 at 16:49
Moshe Rabbeinu was the Epitome of the servant of Hashem ,the purpose of the haggadah is solely to give thanks and praise Hashem for all that he did fir us and does fir us,we don't want anyone to get the impression that Moshe Rabbeinu redeemed us,not even that ,Moshe Rabbeinu himself would also never want anyone to get that impression. –  sam Apr 13 at 16:31
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Bar Ilan University's parsha site had a discussion on this several years ago. There, someone wrote that the Samaritans in particular considered Moshe a demi-god and only accepted the first five books of the Torah as authentic.

As part of Chazal's post-Churban attempts to establish and maintain a set of core beliefs, Moshe is only incidentally mentioned in the haggadah (because we tend to cite complete verses). Other than that, the focus is on haShem.

There is also substantial scholarly literature on the polemics inherent in the haggadah. For example, where Rabban Gamliel indicates that we are to explain the three symbols of Pesach very specifically, it has been proposed that he was remonstrating against another community that had a very different view as to the meaning of the paschal lamb and the matza (and so too, perhaps, marror).

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