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Where is the Netziv source explaining that Yetziyat Mitzrayim was a nes niglah? And what source describes purim as a nes nister?

(Is there any source that talks about Moshe missing from the haggadah because we have to focus on the nes niglah being from Hashem?)

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    Isn't it obvious that one was an open miracle and one was a hidden miracle? Why do you think anyone would need to clarify that
    – robev
    Mar 27 at 18:40

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So this is probably not the main place he mentions it but if you look at his Harchev Davar which is the Netziv's footnotes on his Ha'amek Davar on Bereishis 24:27 - he brings the Gemara in Sanhedrin 94a that discusses Yisro blessing Hashem on the events that had happened to the Jewish people,1 and wonders why Yisro waited until then to make the blessing and not with the events that happened with Eliezer earlier. He discusses there that there was an inherent difference between when you have an open miracle vs a concealed miracle.

The pertinent excerpt reads as follows:

ומש״ה א״צ תפלה להבא במקום שהישועה ברורה ומובטחת. ולא כמו בהמקום שהישועה באה ע״י הליכות הטבע וכמש״כ בס׳ שמות י״ד ט״ו עה״פ מה תצעק אלי. ומזה מוכח שזה המדה א״צ תוספת השפעה ע״י ברכה על העבר. ועוד כתבתי בזה בס׳ דברים ל״ג כ״ו עה״פ ובגאותו שחקים. מש״ה אליעזר שבא לידו הענין בדרך נס נסתר בהשגחה פרטית לכן בירך. משא״כ יציאת מצרים שהיה בנס נגלה מש״ה לא ברכו עד שבא יתרו ובירך גם ע״ז.

Therefore there is no need for further prayer in a place where salvation is clear and promised. And not like a place where salvation comes through natural means. Like it is written in Sefer Shemos 14:15 on the verse "Why do you cry out to me?". And from this it is proved that this measure/attribute does not need additional influence by blessing on the past. And furthermore I wrote about this in Sefer Devarim 33:26 on the verse, "Through the skies in His majesty". Therefore, Eliezer who came to him in the way of a concealed miracle accordingly makes a blessing, whereas conversely, the exodus of Egypt was a revealed miracle and as such they did not make a blessing until Yisro came and blessed (over the exodus) for that too.


1 It concludes there:

גנאי הוא למשה וששים ריבוא שלא אמרו ברוך עד שבא יתרו ואמר ברוך ה

It is a disgrace for Moses and the six hundred thousand adult men of the children of Israel whom he led out of Egypt that they did not say: Blessed, until Yitro came and said: “Blessed be the Lord.” (Sefaria translation and notation)

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