Chasidut su Salmi 139:12

Behold, regarding the revelation which inheres in all of creation, God made a line via which His light could spread throughout the worlds and sefirot. From the beginning of the highest level through the bottom of the rest; and regarding the sefirot, there is the backbone which stretches from Keter, Daat, and Tiferet through Yesod,²⁰⁹See Figure F. These sefirot form the middle column of the sefirotic tree, and is thus referred to as its backbone. via which the light spreads from high to low, lengthwise and widthwise. So too with His unification with Israel, “the people close to Him,” we see that He always makes a place through which His holiness and light can extend and spread from the heavens, at the place at which earth and sky kiss and where the boundary between the physical and spiritual ceases, and from which the light shines forth and spreads. From His perspective, materiality does not conceal, nor is ‘darkness darkened from you and dark is as light before Him.’²¹⁰Psalm 139:12. It is only from our perspective that material is actually material, concealing the holy lights from descending and becoming truly revealed rather than apparent only via masks and contractions, still deeply concealed (much is said about this in the holy books). For us as well God made such a place without separation between the material and the spiritual, a place in which the physical is spiritual. From this place His holiness spreads unto us, to sanctify our materiality.

This corresponds to (Pesachim 2a) "On the evening [אוֹר] of the fourteenth of the month of Nisan, one searches for leavened bread in his home by candlelight", and the Tanna read אוֹר as evening, employing a euphemism, etc. The essence of the search for Chametz and its burning is the aspect of elimination, the aspect of the nature from the world, which corresponds to Chametz, as explained above. When nature is nullified and providence is revealed, this is the aspect of nullification of the darkness and the night, as explained above. They are the aspect of the power of the exile which is drawn from the aspect of knowledge of natural science, as explained above. For when His Blessed Divine Providence is revealed in the world, then there is no darkness there at all. The essence of light is Hashem Yisbarach, so to speak, as explained above. Then, night is illuminated like the day, etc. As it is written (Psalms 139:12) "Even darkness will not obscure [anything] from You, and the night will light up like day", as it will be in the future, as it is written (Zechariah 14:7) "and it shall come to pass that at eventide it shall be light", as we request (Passover Haggadah ) "illuminate like the light of the day, the darkness of the night". The essence of the darkness of night is from the knowledge of natural science, which is the essence of darkness, while faith in divine providence is the essence of light, as explained above. Therefore, the night of searching for Chametz nullifies nature, as the Tanna was using a euphemism regarding the nullification of nature, which is the aspect of Chametz which was searched for on that night. By this, night corresponds to day, the aspect of (Psalms 139:12) "and the night will light up like day", etc., as explained above. And therefore the Tanna called that night 'light', אוֹר.

This corresponds to the sons' question at the Passover Seder, when the son must ask 'why is this night different from all other nights'? On the night of Passover we must specifically ask questions about the difference in order to answer 'we were slaves', meaning that G-d performed for us miracles and revealed His providence in the world. By asking this question about the difference, we subdue and eliminate and answer all questions of natural sciences, for that is how providence is revealed. That is why we ask the questions about the difference on the night of Passover, to eliminate with this question all the questions of the natural scientists, for by means of this question providence is revealed and all of their questions are completely eliminated. For this reason, the Torah speaks about four sons asking questions about the difference. These four sons correspond to the four kingdoms, for all of the four kingdoms, which represent all of the exiles, draw power solely from natural sciences, as explained in the lesson, and they are all subdued and eliminated by the questions of the four sons which revealed Providence, thus eliminating the four kingdoms that comprise all the exiles. Therefore 'why is this night different'? Why is it that on this night, which alludes to all the exiles, corresponding to nature, there should be such a great revelation of Providence? The answer is 'we were slaves' and we could not leave there other by the revelation of Providence, and it was imperative to completely eliminate nature. Therefore the miracle was specifically at night, in order to subdue them at their root and to transform night into day, for nature was completely eliminated and night became day as in (Psalms 139:12) "the night was bright as day". This was the essence of the miracle, that nature, corresponding to the night, should be completely eliminated. Therefore the miracle had to be at night.