Night Considered as Day

בנוסח דמה נשתנה הלילה הזה.

“In the version of ‘Why is this night different?’”

The Sefat Emet begins by addressing the phrasing of the question “Mah Nishtanah,” introducing the theme of the unique spiritual nature of this night.

כי על אותו הלילה נאמר לילה כיום יאיר דנק' בתורה יום כדכתיב והגדת לבנך ביום כו'.

“For regarding that night it is said, ‘The night will shine like the day,’ and in the Torah it is called ‘day,’ as it is written: ‘And you shall tell your child on that day…’”

The night of Passover possesses a light normally associated with daytime. Therefore, the Torah designates it as ‘day,’ revealing its elevated spiritual illumination.

ואמרינן בשעה שמצה ומרור מונחים הרי שנק' יום.

“And we say that at the moment when the matzah and maror are set before a person, it is considered ‘day.’”

The ritual objects themselves transform the night into ‘day,’ meaning they manifest a clarity and revelation equal to daylight.

ולכן אומרים בלילה זה ההלל.

“Therefore, on this night we recite Hallel.”

Since the night functions as ‘day,’ the recitation of Hallel—normally restricted to daytime—is appropriate.

אעפ"י שאין קורין הלל רק ביום כדאיתא במגילה דכ' ממזרח שמש כו' זה היום עשה כו' ע"ש.

“Even though Hallel is recited only by day, as stated in Megillah: ‘From the rising of the sun…’ and ‘This is the day that God has made,’ etc.”

He acknowledges the halachic principle that Hallel belongs to daytime worship, emphasizing the uniqueness of this night in overriding the usual rule.

רק דלילה זה נק' יום ונשתנה מכל הלילות.

“But this night is called ‘day’ and differs from all other nights.”

The night of the Seder is fundamentally transformed; its spiritual category changes, distinguishing it from every ordinary night.

וע' באוה"ח מזה בפ' בא שם:

“And see the Ohr HaChaim on this in Parashat Bo there.”

He points to the Ohr HaChaim for further elaboration on the mystical elevation of the Passover night.

Summary: The Sefat Emet teaches that the night of Passover is spiritually illuminated like daytime, which is why it can be called ‘day.’ This transformation permits the recitation of Hallel and explains the uniqueness expressed in ‘Mah Nishtanah.’