On Seder night, we trace the steps recounting the origins of the Jewish People:

וְעָנִיתָ וְאָמַרְתָּ לִפְנֵי ה אֱלֹהֶיךָ, אֲרַמִּי אֹבֵד אָבִי, וַיֵּרֶד מִצְרַיְמָה, וַיָּגָר שָׁם בִּמְתֵי מְעָט; וַיְהִי-שָׁם, לְגוֹי גָּדוֹל עָצוּם וָרָב. וַיָּרֵעוּ אֹתָנוּ הַמִּצְרִים, וַיְעַנּוּנוּ; וַיִּתְּנוּ עָלֵינוּ, עֲבֹדָה קָשָׁה. וַנִּצְעַק, אֶל-ה אֱלֹהֵי אֲבֹתֵינוּ; וַיִּשְׁמַע ה אֶת-קֹלֵנוּ, וַיַּרְא אֶת-עָנְיֵנוּ וְאֶת-עֲמָלֵנוּ וְאֶת-לַחֲצֵנוּ. וַיּוֹצִאֵנוּ ה, מִמִּצְרַיִם, בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה, וּבְמֹרָא גָּדֹל–וּבְאֹתוֹת, וּבְמֹפְתִים. וַיְבִאֵנוּ, אֶל-הַמָּקוֹם הַזֶּה; וַיִּתֶּן-לָנוּ אֶת-הָאָרֶץ הַזֹּאת, אֶרֶץ זָבַת חָלָב וּדְבָשׁ. וְעַתָּה, הִנֵּה הֵבֵאתִי אֶת-רֵאשִׁית פְּרִי הָאֲדָמָה, אֲשֶׁר-נָתַתָּה לִּי, ה; וְהִנַּחְתּוֹ, לִפְנֵי ה אֱלֹהֶיךָ, וְהִשְׁתַּחֲוִיתָ, לִפְנֵי ה אֱלֹהֶיךָ. וְשָׂמַחְתָּ בְכָל-הַטּוֹב, אֲשֶׁר נָתַן-לְךָ – You will answer and say before your God, “The Aramean pursued my father, and he descended to Egypt, and dwelled there, where he became a nation, great and many. Egypt cruelly afflicted us, and they gave us hard labor. We cried out to Hashem, God of our fathers, and He heard our cries and saw our suffering and affliction. He extracted us from Egypt with a strong hand and an outstretched arm, with great wonders and miracles; and brought us to this place. He gave us this land, flowing with milk and honey. And now, see I have brought my first fruit, which God has granted me, and I place it before God,”. He shall place it before God and bow, and rejoice at all the good he has been given. (26:5-11)

What fascinating is that this section isn’t from the primary record in the book of Shemos. It’s from the end of the Torah, about the mitzvos pertaining to the Land of Israel, and this section is part of the prayer recited when a farmer would bring his first fruit – ביכורים.

Why does the Hagada quote the paraphrased story and not the original story of the Exodus?

The Sefer HaChinuch explains that the mitzvah of Seder night is not accomplished by telling a history story; we need to express gratitude, which the historical sections do not have.

The sections about the mitzvos of the Land of Israel sharpen our appreciation for the Exodus, because having once been oppressed slaves in Egypt, we have a finer understanding of what it means to be free.

One of the most common offerings was for thanksgiving – the Korban Toda – which was brought if someone was released from jail; crossed an ocean or a desert, or recovered from illness. It provides a template for gratitude.

The offeror presented a sheep with 40 loaves of bread and had to finish the entire feast within a day. No man can or should eat an entire sheep or 40 loaves of bread, let alone both; you’d have to invite your friends and family in order to finish it before the time limit.

The Abarbanel notes that the Korban Pesach is essentially a national Korban Toda; the Jewish People were liberated from slavery; crossed an ocean and a desert; and when they stood at Sinai, were healed of all sickness.

Accordingly, it makes a lot of sense that the Hagada quotes from the first fruits because the goal of Seder is to appreciate all our blessings publicly.

The blessing’s conclusion sums it up perfectly – וְשָׂמַחְתָּ בְכָל הַטּוֹב אֲשֶׁר נָתַן לְךָ ה אֱלֹהֶיךָ וּלְבֵיתֶךָ – you should rejoice in every single thing Hashem does for you.

Gratitude is a pervasive and recurring theme, not just in Judaism, but in a good life. Take each opportunity to count your blessings with your family and friends.