It should also be added that the descent to Egypt and the exodus from there shaped us as a people, and there is room to give thanks for that whole package. Not necessarily for the rescue in and of itself.
And I would add that the descent to Egypt was not a miracle but a human decision. By contrast, the exodus happened because of miracles performed by the Holy One, blessed be He. So simply speaking, it seems that He did not bring us down to Egypt, but only took us out from there.

Even if it was as a punishment for what Abraham said, you can see that the relation between what he said and what he got is in no way proportional.
How can you determine what is proportional?? (There is such a concept as “heavenly calculations”)

So simply speaking, it seems that He did not bring us down to Egypt, but only took us out from there.
Why, I am tripping you up with something that even schoolchildren know: “And He said to Abram, Know for certain that your offspring shall be strangers in a land not theirs, and they will enslave them and oppress them four hundred years” (Genesis 15:13).
Only through a miracle? Are things that happen through nature (human decisions) not also according to the Holy One, blessed be He? After all, the Egyptians’ decision to enslave the children of Israel was also a human decision—so how was the decree fulfilled: “and they will enslave them and oppress them”?

I think a miracle is only an opportunity to thank Him for creating the world and its laws and its mode of operation, within whose framework we are also saved from time to time—
So do we just say pointless words in the Amidah prayer?—(“and for Your miracles that are with us every day”)
You should change the text of the prayer too (good luck!)

Glad to help

Hello, Dissenter,
If you came to disagree without substance—go find yourself a corner where you won’t see what is said on the site. If you came to disagree with substance—then give your words some substance.

It’s hard to give thanks when it seems clear that there was no good here.
If we’re dealing with faith in “hidden good,” then there is no need for the exodus from Egypt. Just believe that the Holy One, blessed be He, benefits you every day and every moment and thank Him for that.

Do you really think the Creator has no knowledge of what human beings will do in the future?

Good morning, are you new here?

I wasn’t answering the question; I was mainly responding to the funny quotes—both from the questioner and from the respondent.
And your quotes are no less funny.

It’s hard to give thanks when it seems clear that there was no good here.
If we’re dealing with faith in “hidden good,” then there is no need for the exodus from Egypt. Just believe that the Holy One, blessed be He, benefits you every day and every moment and thank Him for that.

Your question is going in a different direction from the one the questioner took. But it is clear that the people of Israel derived great benefit even from their descent to Egypt, beyond the decree of the Covenant Between the Pieces, as it says: “But the Lord has taken you and brought you out of the iron furnace, out of Egypt, to be a people of His own inheritance, as at this day.” (See the commentators. And as for the rest—go and learn.)

Dissenter, the blunders of this night are pretty severe.
First, to logic. The determination of what is proportional belongs to the human being, not to the Holy One, blessed be He, since it is the human who is required to give thanks. Gratitude is for what appears to a person to require gratitude.
Indeed, I have finally had the privilege of learning a few verses from that child who ruled his verse to me. But beyond that, this verse does not even show anything, since it contains a prophecy and not necessarily a decree. On the contrary, from the wording there it appears that the Holy One, blessed be He, only takes us out from there, but we went down on our own.
And another point in logic. If things done through nature are the handiwork of the Holy One, blessed be He, that was the questioner’s assumption. And to that I answered: not so. Only miracles are His handiwork. For otherwise, both my answer and your answer are also in fact the handiwork of the Holy One, blessed be He.
As for the Amidah, I have already addressed that here more than once.
And as for your own answer to the question (which repeats my remarks in the second comment), glad to help.
I wonder, in conclusion: could it be that at night it is better for you to sleep, and then maybe during the day you will merit to be more precise (all with Heaven’s help, of course)?!…

When you think about it deeply, the punishment fits like a glove—though not in relation to the severity of the sin, but to its repair.
Nedarim 32a: “Rabbi Yohanan said: because he kept people from entering under the wings of the Divine Presence, as it says, ‘Give me the persons and take the goods for yourself.'” That is, Abraham held that whoever is fit to enter his covenant is specifically his offspring, and not those from outside. And apparently the reasoning behind this is that one who belongs in God’s covenant is someone educated in His Torah from home—from birth, as distinct from converts. And God repairs this mistake by making us all converts. “For you were strangers in the land of Egypt”—to teach you that this is the way of a Jew: as though born into another land and only afterward made a convert. And likewise it says, “For you are strangers and settlers with Me”—that every Jew, even native-born, is a stranger. And God could not fix this mistake in a generation or two, because then the designation of ‘people’ would not yet apply to them. And then the essence of Israel—the thing revealed after their stay in Egypt—was, as Abraham thought fitting for those entering God’s covenant: one trained in the ways of God from home. But God wanted, as it were, to establish this matter when He made the covenant with Israel—that Israel is not home-trained, but a stranger; it all came from outside (like Abraham). Therefore He had to set the period of time that He set, because the name ‘Israel’ applies only when there is a people. And I do not know why He saw fit to make Israel this way—circumcised after a week, yet a stranger—but that is what seems to follow from the sin and the punishment. And regarding the severity of the sin, if you still object and ask why He saw fit to be “so” cruel to an “entire people” for “four hundred years”—there is nothing to that, because one person’s enslavement does not combine with another’s, and among all of them the only one who waited for 430 years was none other than He, may He be blessed.

In other words, being a convert is not some additional option; it is the ideal from the outset.