Meiri writes (Berakhot 12b): "And you shall mention the Exodus from Egypt on the night of Passover in the Haggadah, there are those who caution not to bless before it, even though there is a blessing after it, for one can rely on the truth and faith that the Redeemer of Israel has already blessed and sealed it, and even though the reason is not clear, nevertheless, this is the custom, although there are those who argue and do bless." It seems from some of his words that the main purpose of the Haggadah is to mention the Exodus from Egypt, and the rest of the story is in the category of embellishment.

Rabbeinu Yerucham (Netiv Ha'Halacha, Part 4) writes in the name of Rabbeinu Peretz that the reason is because one has already fulfilled the obligation with Kiddush. It implies that mentioning the night of Passover is like mentioning Kiddush on Shabbat, as stated by the Hagahot Maimoniot and the Or Sameach. The Abudraham writes, and this is his language, "And the Haggadah begins," and the Ri HaZaken questions why we do not recite a blessing on reading it as we do for reading the Megillah, even though it is a positive commandment, as it says, 'And you shall tell your son on that day,' and the answer is that since at the beginning of Kiddush we say 'mentioning the Exodus from Egypt' one has already fulfilled the obligation. The Rashba gives another reason, that one does not bless on its reading because it is a commandment without a fixed measure, and even if one speaks about the Exodus from Egypt, one fulfills the obligation, but it is praiseworthy to elaborate.

In the Shibbolei HaLeket (Seder Pesach Siman Reish), it is written in the name of his brother, Rabbi Benjamin, "And the commandment of the Haggadah is a positive commandment, which required a blessing, but it is exempted with the reading of the Shema, and the reading of the Shema requires a blessing before and after it, and because of its obligation, it hints at these four blessings, and no mentioning of God's name and kingship. Or one can say that what is said at the end 'Who has redeemed us' is the blessing of the Haggadah, as it includes the mention of matzah, bitter herbs, and Passover, and in the time of the Temple they would begin by saying, 'Tonight we have come to eat the Passover, matzah, and bitter herbs,' and it provides an answer to all the questions, and therefore we start with a blessing and conclude with a blessing because it is a lengthy format, and why was it fixed at the end of the Haggadah, because they wanted to expound several interpretations of the Haggadah, and if they had blessed at the beginning with 'Who has redeemed us,' they would not have gone back and discussed the Exodus."

It is possible that he holds that the main purpose and goal of the story of the Exodus from Egypt is to see oneself as if they had left Egypt, and this is achieved through the story and the commandments dependent on this night.

The Maharal (Gevurot Hashem, Chapter 62) explains, and this is his language, "And if you ask, why do we not bless on the Haggadah, since it is a commandment to recount the Exodus from Egypt, and we should have blessed for this commandment. It seems that since the main thing is the thought of the heart, you need to understand what is said, and if not, it is nothing, and since the main thing is in the heart, a blessing is not appropriate except for a commandment that is primarily in action, and we bless 'Who has sanctified us,' because the action is primary, and therefore we do not bless on the Haggadah." The plain meaning of his words is that the essence of the story is in understanding. There is more to explain in greater depth, that this is a commandment that is fulfilled with all the emotions of the heart, and for this reason, there is no fixed measurement.

The Shefa Emet (Vayikra Pesach, Year 564) explains: "And the reason why we do not recite the blessing of the commandments on the recounting of the Exodus from Egypt, is that this is something that has been placed upon us inherently even if we were not commanded regarding it, and a blessing is not fitting for this, as it is stated (Pesachim 16a), 'A slave who was brought out by his master to freedom, and he gave him silver and