Divine Kingship and Song

כי גאה גאה.

“For He has triumphed gloriously.”

The Sefat Emet begins by noting that although God is described as “exceedingly exalted,” as Rashi explains, no matter how much praise is given, more praise is always due.

י"ל אעפ"י שגאה גאה כמ"ש רש"י ז"ל על כל מה שאקלס יש בו תוספות כדכתיב נורא תהלות.

One may say: even though He is supremely exalted, as Rashi teaches—that every praise contains within it even more praise, as it is written, “awesome in praises.”

This establishes the idea that God’s greatness is endlessly beyond human expression, and any praise merely hints at an infinite remainder.

וזה הי' הספק שלהם אם לשיר כמ"ש רש"י ז"ל עלה בלבו שישיר וכן עשה.

And this was their doubt—whether they should sing, as Rashi says: it arose in Moses’ heart to sing, and indeed he did.

The hesitation came from sensing that no song could be adequate; yet they chose to sing despite that.

כענין ששמעתי ממו"ז ז"ל על חזקי' המלך שע"י שלא אמר שירה על מפלת סנחריב לא נעשה משיח.

As I heard from my grandfather regarding King Hezekiah—that because he did not sing after the downfall of Sennacherib, he was not made the Messiah.

The failure to give voice to praise forfeited a spiritual elevation that could have transformed history.

ואמר כי הי' ברור להם מלכותו ית' עד שלא נתפעלו ע"י הנס.

And he said that God’s kingship was so clear to them that they were not emotionally moved by the miracle.

The clarity of faith paradoxically reduced the emotional impact of divine intervention.

וכ"כ במדרש שה"ש כבר מודעת זאת כו' ע"ש בפסוק תשורי מראש אמנה.

And so it is written in the Midrash on the Song of Songs: “This is already known…” on the verse “Gaze from the top of Amana.”

The Midrash affirms the idea that elevated faith can make miracles feel expected, requiring conscious effort to respond with song.

אבל באמת צריך להתגבר ולשיר השירה שתגבר השמחה והאהבה על היראה.

But in truth, one must strengthen oneself and sing the song so that joy and love overpower fear.

Song is an act of spiritual effort: choosing love and joy as the dominant response to God’s greatness.

וזה הרבותא וייראו העם כו' ומ"מ ויאמינו ונמשכו אחר הנס ושרו שירה לפניו.

And this is the greatness: “the people feared… yet they believed,” and they were drawn after the miracle and sang before Him.

Despite fear, their faith carried them forward into song, which deepened their connection to the miracle.

ובנ"י היו צריכין לברר זאת כי אם שגאה גאה אעפ"כ הוא קרוב לעמו.

And Israel needed to clarify this point: that even though He is supremely exalted, nevertheless He is close to His people.

The essential teaching is that divine transcendence does not diminish divine intimacy.

ולהוציא מלב הרשעים שאומרים שאין ה' משגיח על הארץ.

And to dispel from the minds of the wicked those who say that God does not oversee the earth.

The miracle and the song together reveal God’s active presence in the world, refuting denial and doubt.

Summary: The Sefat Emet teaches that Israel struggled with whether to sing because God’s greatness is beyond all praise. True worship requires choosing joy and song even when awe overwhelms expression. Through song, Israel affirmed both God’s transcendence and His closeness, countering those who deny His involvement in the world.