Pesach

On Pesach night we go through the Haggadah, telling over the story about our golus and ge’ulah, and we recite very many praises of Hashem. There is a pressing question. The Gemara in Megillah states that it is ossur for one to list and express the numerous praises and characteristics of Hashem. The Gemara quotes a story of a shaliach tzibbur that added praises onto shemoneh esrei by reciting, “הקל הגדול הגבור והנורא האדיר החזק והאמיץ.” Rebbi Chanina quieted him down and said, “are you finished praising Hashem?” It is an act of disgrace for one to speak about Hashem and mention only a small amount of His praise. This is similar to one who praises a king stating that he has silver coins, when he actually has many gold coins. In place of praising the king, it is belittling him. So too, by adding onto the praises of Hashem, one is really limiting Hashem’s powers to less than He really is. How then, on Pesach, do we recite so many praises of Hashem? Is this not limiting His powers?

The Gemara writes that the malachim wanted to sing shira by kriyas Yam Suf but Hashem told them not to.  “My creations are drowning and you are singing shira?!”  We know, however, that Bnei Yisrael said shiras hayam. Why doesn’t the same reasoning apply to Bnei Yisrael to not sing shirah? One answer is that when nissim and nifla’os happen to you personally, you now have the right and responsibility to sing and praise Hashem. Therefore, by kriyas Yam Suf, where Bnei Yisroel went through the sea and experienced the miracles themselves, they were indeed able to and needed to praise Hashem. Similarly, at the Seder, since we need to see ourselves as if we were in Mitzrayim and were taken out, and are supposed to experience the miracles personally, we are allowed, and obligated to sing many praises of Hashem!

Rav Hutner writes that when a king acquires silver and gold vessels for himself to personally use, one can’t praise him with just silver. However, when he buys vessels for the purpose of showing others what he owns in order to glorify himself, then, on the contrary, each detail is an additional praise. So too, is with the going out of Mitzrayim. Hashem intentionally performed miracles and wonders so that we should recognize Hashem and tell them over to our children. Therefore, each and every expression of praise is appropriate and purposeful to tell over.

The Maharal suggests that Pesach night we are not simply praising Hashem but rather, we are expressing our thanks for the tovos that Hashem performed for us. Unlike praise, thanks has a din of “כל המרבה לספר הרי זה משובח!” May we recognize and appreciate Hashem’s miracles and wonders, and become better ovdei Hashem!