Moshe is suspiciously missing from the Seder. But do you know who is quite present? Avraham.
Where is he in the Seder, and why is he so central?
Page 30: "I took Abraham from beyond the river and I led him through all the land of Canaan."
"Know with certainty that your offspring will be aliens in a land not their own, they will serve them, and they will oppress them four hundred years... afterward they shall leave with great possessions."
Page 32: "And I passed over you and saw you down-trodden in your blood and I said to you: "Through your blood shall you live!" And I said to you: "Through your blood shall you live!"
And there is one more important, though obscure, reference to Avraham:
(5) You shall then recite as follows before the LORD your God: “My father was a fugitive Aramean. He went down to Egypt with meager numbers and sojourned there; but there he became a great and very populous nation.
(1) ארמי אובד אבי, as if the Torah had written” my father Avraham was an Aramite, lost, and exiled from his birthplace Aram.” God had told him in Genesis 12,1 “go forth for yourself from your homeland, etc.” ... In other words, the recital by the farmer goes back to the Jewish people’s origin, the farmer saying: ‘our forefathers came to this land from an alien country and now God has given it to us.
Brit Bein Ha-B'tarim - The Covenant of the Pieces:
Avraham is informed of the Egyptian oppression, and of its conclusion
Brit Chesed - The Covenant of Kindness
Avraham establishes Chesed/Kindness as the central attribute of his people
The LORD appeared to him by the terebinths of Mamre; he was sitting at the entrance of the tent as the day grew hot. Looking up, he saw three men standing near him. As soon as he saw them, he ran from the entrance of the tent to greet them and, bowing to the ground, he said, “My lords, if it please you, do not go on past your servant. Let a little water be brought; bathe your feet and recline under the tree. And let me fetch a morsel of bread that you may refresh yourselves; then go on—seeing that you have come your servant’s way.” They replied, “Do as you have said.” Abraham hastened into the tent to Sarah, and said, “Quick, three seahs of choice flour! Knead and make cakes!” ...
The men set out from there and looked down toward Sodom, Abraham walking with them to see them off. Now the LORD had said, “Shall I hide from Abraham what I am about to do, since Abraham is to become a great and populous nation and all the nations of the earth are to bless themselves by him? For I have singled him out, that he may instruct his children and his posterity to keep the way of the LORD by doing what is just and right, in order that the LORD may bring about for Abraham what He has promised him.”
לוּשִׁי וַעֲשִׂי עֻגוֹת, הֲדָא אָמְרָת פְּרוֹס הַפֶּסַח הֲוָה. רַבִּי יוֹנָה בְּשֵׁם רַבִּי חָמָא בַּר חֲנִינָא הִיא מִדְבַּר סִין הִיא מִדְבַּר אָלוּשׁ, מֵאֵיזוֹ זְכוּת זָכוּ יִשְׂרָאֵל שֶׁנִּתַּן לָהֶם מַן בַּמִדְבָּר, בִּזְכוּת שֶׁל אַבְרָהָם שֶׁאָמַר: לוּשִׁי וַעֲשִׂי עֻגוֹת.
Knead and make cakes - and these were matzas, because it was Passover...
(א) וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה שְׁלֹשָׁה אֲנָשִׁים נִצָּבִים עָלָיו וַיַּרְא וַיָּרָץ לִקְרָאתָם. הִתְחִיל דַּם הַמִּילָה לְטַפְטֵף. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא: בִּשְׂכַר חַיֶּיךָ, שֶׁבִּזְכוּתְךָ אֲנִי אָחוּס עַל בָּנֶיךָ בִּשְׁנֵי דָמִים וְאֶפָּרַע מִשֹּׂוֹנְאֵיהֶם, שֶׁנֶּאֱמַר: וַאֶעֱבֹר עָלַיִךְ וָאֶרְאֵךְ מִתְבּוֹסֶסֶת בְּדָמַיִךְ (יחזקאל טז, ו), שְׁנֵי דָמִים, שֶׁנֶּאֱמַר: וָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי, זֶה דַם פֶּסַח. וָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי, זֶה דַם הַמִּילָה.
(1) And he lifted up his eyes and looked, and lo, three men stood over against him; and when he saw them, he ran to meet them (Gen. 18:1). Thereupon the blood flowed once again from his circumcision. The Holy One, blessed be He, said to Him: By your life, in reward for your kindness, I will have compassion upon your descendants in two situations involving blood, and I will exact retribution from their enemies through blood. It is said: When I passed by thee, and saw thee wallowing in thy bloods (Ezek. 16:6). Two different experiences relating to blood are indicated here, for Scripture says immediately thereafter: I said unto thee: In thy blood, live (ibid.). The word blood in the first verse refers to the blood of the paschal lamb. The blood of the lamb on the doorposts in Egypt. The word blood in the second, yea, I said unto thee: In thy blood, live (ibid.), refers to the blood of the circumcision.
Pachad Yitzchak, Pesach 18:6
And from this we understand the words of the Sages well when they said that “knead and make cakes” refers to matzah. Because that fact of making the cakes is the covenant of chessed of Avraham. And just as the Exodus is connected to the covenant of circumcision of Avraham, as the verse says “live by your blood”, similarly Exodus is connected to the covenant of chessed of Avraham. That is to say that the core of matzot is the covenant of chessed of Avraham of “Knead and make cakes”. And as they said about “He hurried and ran to greet them” that the blood of the circumcision was still dripping, and the intention of this is to connect the two covenants to one another, the covenantal blood and the covenant of chessed. And as we find in the notion of Exodus the remembrance of the covenant of Avraham, the covenant is two-fold: the covenant sealed in our flesh and the covenant sealed in our hearts: the covenant of circumcision and the covenant of chessed. And for the generations, the two covenants are connected on the eve of the 15th of Nissan. No uncircumcised can eat of it, and the olive bulk’s matzah that is the kneading and making of cakes that is the welcoming of guests.
Where do we see kindness being manifested in the Haggadah?
Page 24: Ha Lachma Anya
Page 62: Opening the Door for Elijah
MISHNA: The residents of a courtyard can compel each inhabitant of that courtyard to financially participate in the building of a gatehouse and a door to the jointly owned courtyard. Rabban Shimon ben Gamliel disagrees and says: Not all courtyards require a gatehouse, and each courtyard must be considered on its own in accordance with its specific needs.... GEMARA: The Gemara asks: Is this to say that making a gatehouse is beneficial? But wasn’t there that pious man, with whom the prophet Elijah was accustomed to speak, who built a gatehouse, and after-ward Elijah did not speak with him again?
Elijah did not speak with him again: because he made it so that he could not hear the cries of the poor who [prior to building the gatehouse] would call out for assistance.