Praising the Exodus Miracles

בענין המרבה לספר ביציאת מצרים הרי זה משובח.

“Concerning ‘one who increases in telling about the Exodus from Egypt — behold, this is praiseworthy.’”

The Sefat Emet opens with the well‑known statement from the Haggadah, raising the question of why adding praise is considered virtuous in this context.

כתבו המפרשים כי בכל מקום אסור להרבות בשבחו של מקום כדאיתא בגמ' מי ימלל גבורות ה' מי שיוכל לספר כל תהלתו כו'.

“The commentators wrote that in general it is forbidden to increase praise of the Holy One, as stated in the Talmud: ‘Who can recount the mighty acts of the Lord? Only one who can declare all His praise.’”

Ordinarily, human praise is limited; exaggerating divine praise implies one can encompass God’s full greatness, which is impossible and therefore inappropriate.

אך ביצ"מ משובח ע"ש.

“But regarding the Exodus from Egypt, it is praiseworthy, as noted there.”

The Exodus appears to be an exception, demanding explanation: why is abundant praise suddenly encouraged?

ונראה הטעם כי למי שנעשה לו הנס וכן במקום ובזמן של הנס מותרין ומחוייבין להלל ולשבח.

“And the reason seems to be that one for whom the miracle was performed — and likewise in the very place and time of the miracle — is permitted and obligated to offer praise and thanksgiving.”

The Sefat Emet offers a principle: direct beneficiaries of a miracle are not bound by the limitations on praise, for gratitude flows from lived experience of divine intervention.

ולפי שאמרנו ואלו לא הוציא הקב"ה את אבותינו הרי אנו משועבדין.

“And since we say: ‘If the Holy One had not taken our ancestors out, we would still be enslaved…’”

The Haggadah frames the Exodus as personally relevant to every Jew in every generation.

ממילא נעשה לנו הנס.

“It follows, then, that the miracle was performed for us.”

Because we view ourselves as direct beneficiaries, we assume the status of those who experienced the miracle, and thus are authorized—and obligated—to increase the telling.

לכן המרבה לספר משובח.

“Therefore, one who increases in telling is praiseworthy.”

Our personal connection to the redemption justifies and even elevates expanded praise.

וכן בסוף ההגדה שאומרים ואותנו הוציא כו' לפיכך אנחנו חייבין כו' כמ"ש:

“And likewise at the end of the Haggadah we say: ‘And us He brought out… therefore, we are obligated…’ as stated.”

The conclusion of the Haggadah reinforces this point explicitly: our obligation stems from the belief that the Exodus applies directly to us.

Summary: The Sefat Emet explains that although excessive praise of God is normally inappropriate, the Exodus is an exception because each Jew is considered a direct recipient of the miracle. Thus we are obligated — and entitled — to expand our recounting and praise on Passover night.