A classic question that can be asked regarding the Haggada is as follows:
The text relates that even outstanding scholars are obligated to retell the story of the Exodus on the first night of Passover. The Haggada then describes the famous "Bnei Beraq" Seder, in which rabbinic luminaries engage in a discussion about the mitsvah of recalling the Exodus on a daily basis. Specifically, they debate whether or not this mitsvah must be fulfilled at nighttime or only during the day.
The difficulty is that the discussion of the Rabbis, albeit tangentially related to the Exodus, has nothing to do with Passover at all. Their focus is on a commandment that applies 365 days a year, and is not specifically related to Pesah. Why would Rabbis who are supposed to be exploring the depth of the Exodus narrative, or the intricacies of the laws of Passover, instead delve into laws about mentioning the Exodus in the context of an ordinary, daily prayer service? It is especially surprising that this apparently off-topic conversation is included in the Haggada itself, as a "paradigm" example of how scholars should conduct themselves at the Seder!
I believe that the answer to this question lies in a deeper appreciation of the pivotal role that the Exodus plays in our knowledge of and relationship to Hashem. The foundation of the Jewish people's recognition of God was established through the experience of the Exodus, and is perpetuated from generation to generation at the Seder. The primary objective of the enslavement, plagues and eventual liberation from Egypt was to educate and enlighten the Jewish people, providing them with clear evidence of the existence and providence of the Creator. This newfound understanding was intended to serve as a basis for their acceptance and observance of the Torah and its commandments moving forward.
Since our knowledge of Hashem is rooted in our grasp of the lessons of Yetsiat Mitsrayim, the more profoundly we understand the narrative and its implications, the more meaningful our relationship with God and His Torah should become. Thus, the Seder night - a time consecrated for the purpose of reviewing, refining and advancing our comprehension of the Exodus - enables us to rededicate ourselves to the observance of Torah and to further develop and deepen the intellectual foundations of our belief and practice.
Each time we make reference to the Exodus during the coming year - whether in prayer, on holidays or in other mitsvah contexts - we will be, in effect, hearkening back to the results of our "research" on the Seder night. And, truth be told, the extent to which we advance our understanding of Yetsiat Mitsrayim during this Pesah holiday is most likely where it will remain until next Pesah.
With this in mind, it should come as no surprise that the conversation of our Sages at their Seder revolved around ways in which their level of understanding of the Exodus would impact their intellectual and religious experience even after Passover. They scholars of Israel perceived the exploration of the meaning of the Exodus as a process that would set the tone for their qabbalat ol malchut shamayim - acceptance of Hashem's kingship - all year round. Thus, the logical focus of their discussion was the mitsvah to remember Yetsiat Mitsrayim on a daily basis, a mitsvah that is incorporated into the Shema - our declaration of God's sovereignty - each and every day and night.
This interpretation is bolstered by the "postscript" to the story. The Rabbis' students arrive to inform their teachers that the time for the morning Shema has come and they must leave the Seder table to pray the morning service. Most people assume that this addendum to the tale is included just to show us that the Rabbis stayed up all night because of the intensity of their study.
However, based upon this post, I would suggest that there is a deeper concept implied in this addition to the narrative. The Rabbis went directly from their Seder to the recitation of the morning Shema. They spent all night establishing a renewed foundation for their understanding of God, and this process culminated in the use of that foundation as a platform for the affirmation of Hashem's sovereignty the next morning. Their physical behavior - linking Seder to Shema - serves as a dramatic metaphor for the intellectual link between the level of insight into the Exodus they acquired at the Seder and the quality of their knowledge of Hashem and observance of His mitsvot afterward.
May we all merit to make substantial breakthroughs in our understanding and service of Hashem this Passover. Amen.