As mentioned, the Seder night is a time for connecting the father with the children. Perhaps the reason is that the redemption from Egypt is the first of all redemptions, and thus it contains a prophecy of the future (Malachi 3:24): "And he will turn the heart of the fathers to the children, and the heart of the children to their fathers." This refers to the entire people of Israel, who are called children to God, whose hearts will return to Him. The Chatam Sofer also explained that the four sons represent the entirety of Israel, with each son corresponding to a certain period in the life of the Jewish people, and this period corresponds to the son who does not know how to ask.

In the holy book Magen Avraham by the Maggid of Trisk ZY"A (Pesach), he wrote: "And you shall tell your son"—'telling' (haggadah) is a term for drawing forth, meaning that a person should draw his heart to our Father in Heaven until he merits to reach the level of 'You are children to the Lord your God' (Deuteronomy 14:1), and this is by doing His will. 'Ratzon' (will) is the same letters as 'tzinohr' (pipe), indicating that a person who reaches this level becomes like a pipe through which the divine influence passes. This means that he also explains that in the matter of telling the story of the Exodus to the children, it hints at the entirety of Israel, who are children to their Father in Heaven.

It is a tradition in Chassidic literature that the phrase in the Mishnah (Pesachim 116a) "And here the son asks" indicates that the time has come to ask God for the desires of one's heart. This might explain the custom of Rabbi Yisroel Salanter ZT"L to raise his voice on these words. As is known from holy books, on this night all the miracles that happened to our forefathers are awakened, and therefore the gates of salvation are opened.

And what is appropriate to ask for? In the name of the Beit Aharon of Stolin—spiritual insights. In the name of Tiferet Shlomo—that one should have children, indicated by the words "And here—the son asks," meaning to ask for children. The Haggadah of Akeidat Yitzchak (Aleksander) adds in his name that this is the time to pray for proper, believing, and wise children. A similar idea was previously mentioned by the holy Or HaChaim (Exodus 13:8), who wrote: "Further, 'and you shall tell your son' hints that if one recites the Haggadah properly, God will grant him that he will tell it to his son." The Lev Simcha also mentioned that all salvations and healings are appropriate to ask for at this time.

The Kli Yakar (Deuteronomy 3:23) laid down a great principle for having one's requests accepted, stating: "What the righteous are said to depend on their good deeds, it does not mean their past good deeds, but their future good deeds." In other words, the petitioner should say, "I promise You, God, that if You fulfill my requests, I will serve You with good deeds and all excellent things," which is a strong reason for fulfilling all of a person's requests.

Perhaps this is why Jacob received the blessings on this night, as translated by Yonatan (Genesis 27:1): "And it came to pass when Isaac was old and his eyes were dim from wine, that when his father bound him, he looked at the throne of glory and his eyes were opened from that moment, and he called his elder son Esau on the fourteenth of Nissan and said to him, 'My son, this night the heavenly beings praise the Lord of the world and the treasures of dew are opened.'" Similarly, Rashi (verse 9) explained in the name of Pirkei DeRabbi Eliezer (chapter 32): "Two kid goats—was Isaac's food two kid goats? Rather, one was for the Passover offering, and the other for delicacies." This means that the Seder night is a time suitable for receiving blessings, and thus Isaac wanted to bless his son on this night.

Perhaps this is also the reason why children traditionally ask for gifts in exchange for the afikoman. Some hint at this custom in the saying of our sages (Tikkunei Zohar, Tikkun 10), "One who wishes to become wealthy should go north."