We begin with a passage in the Haggadah that appears right after the section of the Four Sons. There is a discussion among commentators whether this section—Yachol Me’rosh Chodesh—is a continuation of what we tell the She’eino Yode’a Lish’ol, or whether it is an independent teaching of the Ba’al HaHaggadah.
Regardless of that question, the passage addresses a fundamental issue: when exactly is the mitzvah of Ve’higadeta L’vincha—telling over the story of Yetziat Mitzrayim to one’s child—meant to take place?
The Torah states: Ve’higadeta L’vincha Bayom Hahu Ba’avur Zeh—you shall tell your child on that day, because of this, that Hashem took us out of Egypt. However, the verse does not explicitly state that this refers to the night of the Seder.
The Mechilta, as quoted in the Haggadah, analyzes this step by step. One might have thought—Yachol Me’rosh Chodesh—that the mitzvah begins already from Rosh Chodesh Nissan, since that is when Hashem first began instructing the Jewish people about the Exodus.
However, the verse says Bayom Hahu—on that day. This indicates a specific, distinct day, not an earlier time. But the question remains: does this refer to the daytime of the 14th of Nissan, or to the night of the 15th, the time of the Seder?
The Mechilta continues: Yachol Mibe’od Yom—perhaps the mitzvah begins already during the daytime of Erev Pesach. Indeed, there are those who mistakenly conduct the Seder before nightfall, but this would not fulfill the proper time of the mitzvah.
Therefore, the verse adds Ba’avur Zeh—“because of this.” The Mechilta explains that this refers to the time when matzah and maror are placed before you—Besha’ah Sheyesh Matzah U’maror Munachim Lefanecha. Since matzah and maror are eaten specifically at night, this teaches that the mitzvah of telling the story applies at the night of the Seder.
The Rebbe raises a fundamental question. The verse only says Ba’avur Zeh—“because of this.” It does not explicitly say matzah or maror. How do we know that “this” refers to matzah and maror? Perhaps it refers to the Korban Pesach, which was brought during the daytime of the 14th. If so, one could argue that the mitzvah should take place earlier, during the day.
The Rebbe provides two distinct answers.
The first answer is that if the Torah intended to refer to the Korban Pesach, there would be no need for the additional words Ba’avur Zeh. It would be self-evident that the mitzvah relates to the time of the Korban Pesach. The Torah could simply have said Ve’higadeta L’vincha Bayom Hahu, and we would understand that it refers to Pesach. The fact that the Torah adds Ba’avur Zeh indicates that it is teaching something beyond what is obvious, namely that the mitzvah applies specifically at the time when matzah and maror are present—at night.
The second answer is that if Ba’avur Zeh were referring to the Korban Pesach, then the phrase Bayom Hahu would be unnecessary. The Torah could have said Ve’higadeta L’vincha Ba’avur Zeh, and we would understand that it refers to the Korban Pesach. The inclusion of both phrases shows that each one contributes something unique. Bayom Hahu establishes the general timeframe, while Ba’avur Zeh defines the precise moment—when matzah and maror are before you.
This explanation also resolves a question raised in Siddur Sha’ar HaShamayim, which asks why both phrases are needed. Once we know that Ba’avur Zeh refers to the presence of matzah and maror, why is Bayom Hahu necessary?
According to the Rebbe, the answer is simple: without Bayom Hahu, we might interpret Ba’avur Zeh as referring to the Korban Pesach. Only once Bayom Hahu establishes the broader context can Ba’avur Zeh be understood as referring specifically to matzah and maror at night.
It is important to note that the Rebbe’s explanation in the Haggadah is not immediately obvious. The he’ara appears concise and requires careful analysis. At first glance, it may seem like a single answer, but upon deeper study, it becomes clear that the Rebbe is presenting two distinct approaches.
The takeaway is that every word in the Haggadah—and in the Rebbe’s explanations—must be studied with precision. Through this careful analysis, we come to understand that the mitzvah of Ve’higadeta L’vincha is specifically fulfilled at the Seder, at the moment when the symbols of redemption—matzah and maror—are present before us.
SUMMARY
The Haggadah teaches that the mitzvah of telling the story of the Exodus is fulfilled specifically at night, when matzah and maror are present. The Rebbe explains that both “Bayom Hahu” and “Ba’avur Zeh” are necessary to define this precise timing.