Chad Gadya
Introduction
One of the hymns sung by many at the end of the Seder is the Chad Gadya hymn, although it is not included in the Chabad version of the Haggadah it is nevertheless considered to be a holy hymn with deep symbolic and spiritual overtones. Some of the greatest sages of the last few centuries have interpreted it in various ways.
The following is an attempt to see the entire hymn as an outline of the things that will bring to the final redemption and the events that will occur after the redemption. Some of the interpretation of the opening few stanza were taken from various commentators.
One kid one kid
The Jewish people have been likened to a kid, a goat or a lamb. They are regarded as “one lamb amongst 70 wolves.” This describes their the state of the Jewish people throughout their history; from the time the Torah was given at Mount Sinai. It is especially true of the period of Galus-exile.
The repetition of the phrase is an expression of love and affection as in the verse “Abraham, Abraham.” G-d addresses us with love and affection and showers us with his promise that we will survive all of the existential threats and will ultimately be redeemed with the coming of Moshiach.
On a deeper level, the repetition is an expression of the dual nature of the oneness of the Jewish people. Israel is called “one nation on earth.” And Israel is the nation that declares G-d’s oneness, as the Talmud (Berachos 6a) describes the content of G-d’s Tefillin: “Who is like your nation Israel, one nation on earth.” This parallels the Shema, contained in our Tefillin, which declares G- d’s oneness.
This phrase “one kid, one kid” conveys two messages: first, we are a unique nation, G-d’s chosen child. Second, we reveal G-d’s oneness on this earth. This duality began in earnest at Mount Sinai and will be fully realized in the final redemption.
That Father Bought
This is a reference to G-d who is our father, as we say in our prayers, repeatedly: Avinu Malkeinu-our Father; our King. This relationship we had even before we left Egypt, when G-d called us “my first born child” was reinforced by us when we accepted the Torah at Mount Sinai. G-d acquired us as his nation as it says: “this nation you acquired.” (Shemos 15:16) see ethics of the fathers 6:10.
With Two Zuzi
G-d acquired us with the Torah. As commentators explain that the Torah itself is divided into two tablets. In addition, the Torah comprises both the written Torah and the oral Torah.
More specifically, G-d “acquired” us through our acceptance of the Oral Torah. The oral Torah demanded of us much more selfsacrifice. Throughout history, it was the oral Torah that our enemies sought to suppress. And it is our self-sacrifice for the oral Torah that made it ours. Once the Torah is ours, we then become G-d’s. This is similar to a purchase as soon as we pay for the item, the item becomes ours. When we acquired the Torah given to us by G-d, we were sold to G- d.
Purim, the Talmud states, was the real acceptance of the Torah because at Sinai G-d placed the mountain over their head and they had to accept the Torah. In the days of Purim, the Jews wholeheartedly embraced the Torah. Thus, in Purim the reference there is to orah-the feminine form of light which alludes to the Oral Torah as the Rebbe explained in Likkutei Sichos (volume 3 – Purim).
This idea can be found hinted in the gematria: zuzi adds up to 30 and two zuzi is 60, the number of tractates in the Mishnah.
Alternatively, the two zuzi refer to the double expression the Jews used to accept the Torah: “na’aseh v’nishma-we will do and we will hear.”
Indeed, when Rava studied Torah and was oblivious to blood dripping from his finger a heretic exclaimed: you are part of an impulsive nation that prefaces “we will do” before “we will hear.” The term for impulsive nation is p’ziza. The word p’ziza contains the letters of the word zuzi. The root of both words is zaz, to move. Zuz is a form of currency whose value is determined by its circulation. This is related to the idea of impulsiveness, which indicates fast movement.
The plural of zuzi can also be a hint to the two words of zeh (“this” masculine) and zu (“this” feminine). These are the words that represent the harmonious relationship between husband and wife.
Torah, likewise possess both a masculine part (the Written Torah) and a feminine part (the Oral Torah)
It is noteworthy that the Mezuzah is a composite of these two words zeh and zu and is the source of G-d dwelling in one’s home that brings peace between husband and wife.
It may be suggested that the two opinions concerning the positioning of the mezuzah relates to the two parts of Torah. The Written Torah, or the Torah scroll is usually kept in a vertical position in the ark. When it is read it is horizontal. The question is: which is a more dominant aspect of the Mezuzah? The compromise is that we place it diagonally, which combines both approaches contained within Mezuzah, the zeh and the zu.
One might add the two zuzi are an allusion to the description of the pre-Messianic age when we will endure the persistent oppression of the “spoilers and the spoilers after the spoilers.” Kesubos 112b) The Aramaic word for spoilers is b’zuzi.. The state of the Jewish people in relation to G-d was made more solid as a result of our suffering in exile.
And here we the correlation between the two zuzi, referring to the two parts of Torah and the repetition of “one kid, one kid.” As mentioned above, our association with oneness (“one kid, one kid”) is a dual one. We are G-d’s chosen one, and we have chosen the one G-d and established his oneness in our world.
These two levels of oneness correspond to the two parts of Torah hinted in the words “two zuzi.”
Where is G-d’s choice of Israel most pronounced? It is in the oral Torah which is off limits to the nations of the world. However, where is G-d’s unity revealed and promoted? It is primarily in the written Torah, for that part of Torah is accessible to all the nations of the world.
It should be noted that the gematria of chad gadya chad gadya is the same as the repetition of the word zuzi.
One kid one kid
Why does he repeat “one kid one kid?”
Even after we sinned and have alienated ourselves from G-d, we still remain one kid. G-d did not lose his affection for us. The Talmud declares: “Israel, even if he sinned, is still Israel.” G-d cannot exchange them for another nation; they always remain G-d’s beloved children.
The question here is now: how do we make the transition from the period of exile where G-d’s love for us is hidden to the time when it will be on full display?
The answer comes in the next stanza:
And the cat came and ate the kid
The Aramaic word for cat here is shunra. The Talmud (Berachos 57b) states: “If one sees a cat in his dream, he shall anticipate a beautiful song.” This is based on reading the word shunra as a contraction of shirah no’eh- a beautiful song.
This refers to the fact that the Jewish people actually attached themselves to G-d and were worthy of redemption because they sang a beautiful song when they crossed the sea.
Therefore, we are also worthy of redemption from the present, final exile because we too sing joyously in anticipation of our redemption. Unlike the righteous king Hezekiah, who forfeited his role as the messiah because he did not sing praise to G- d for the miracles he experienced.
This then is the deeper meaning of seeing a cat in the dream. The dream is a metaphor for the period of exile. Even in exile we can sing a beautiful song because we have not lost our trust in G-d that he will bring the redemption. And even before the redemption occurs, we are already singing praise. As our sages teach, it is in the merit of our faith and trust in G-d’s deliverance that we will be redeemed.
After the destruction of the Bais Hamikdash our sages put restrictions on song and music. The Ba’al Shem Tov, in anticipation of the redemption, reinstated joyous expressions of song and is now the norm among all segments of Jewry.
What then is the meaning of the cat eating the kid?
Eating is a metaphor for something that is completely enveloped within something else. The cat eating the kid thus means that the beautiful song (shunra) completely envelops us “the kid”).
Additionally, it maybe suggested that the metaphor of the cat is suggestive of modesty. As the Talmud (Eiruvin 100b) states: “If the Torah had not been given we would learn modesty from a cat.”
One of the benefits of modesty is that it leads to redemption as our sages state that it was because of the chastity of the Jewish people in Egypt that they were redeemed.
Perhaps, both interpretations are complementary. When the Jews sang their song, the women sang separately. Even when in a state of joy there was no loss of modesty.
And the dog came and bit the cat
The Talmud (Beitzah 25b) declares: “the Jews are the most brazen of the nations and the dog is the most brazen of the beasts.” This chutzpah has served the Jewish people well. Although it can be a negative trait; it is this ability to stand up against the forces that try to crush us that enabled us to survive as a nation.
In terms of our future redemption, we are permitted, nay we are obliged, to employ holy chutzpah by demanding “ad masai-how much longer.”
The Talmud (Ta’anis 23a) relates how Choni Hama’agel used chutzpah to “get” G-d to send down the rain in appropriate and beneficial fashion.
This holy chutzpah has been the hallmark of the greatest Jewish leaders from Moses, through Rabbi Levi Yitzchak of Berditchev, and the Rebbe in our generation.
The meaning of the dog “biting-nashach” is similar to the Talmudic usage of the term, which is to have one thing touch and connect with another, as in two pieces of dough that “bite each other.” While the “beautiful song” in anticipation of the future is desirable (shunra) it must be augmented with pleas to, and demands of, G-d to redeem us.
The stick came and hit the dog
The Aramaic word chutra is also used in the messianic prophecy (Isaiah 11:1): “and there shall come forward a shoot (choter) out of the stock of Jesse…”
When we employ our childish innocence (“one kid”); our beautiful song of hope, praise and trust (shunra), our holy chutzpah (kalba) we can bring Moshiach.
But why is this process hinted in the word chutra-stick or shoot?
The last prophet Malachi states: and he will restore the hearts of the fathers to the sons.” Rashi translates this differently: “he will restore the hearts of the father’s through the children.” The Midrash uses a stick as a metaphor of the nature of a person is to return to their roots by stating: “throw a stick into the air it will return to its roots.” As the Rebbe would say, repeatedly, “no Jew will be left behind.” This contrasts with the first redemption when those who did not want to be part of the Jewish people died in Egypt. However this exile is different.
The Rebbe applied this to the reply we make to the “wicked son”: “if you were there you would not be redeemed.” The emphasis is on the word “there.” Now, we intimate to the wicked son, you have no choice, you will be redeemed. So why fight it!
How does one elicit the holy chutzpah of the dog and the beautiful song of the cat? Through hitting or applying the lesson of the stick. By using harsh words to the wicked son, when all other methods fail, it can crack the hard nut covering of his true soft and holy core and will cause him or her to return to the fold and to bring back their fathers as well..
The fire came and burnt the stick
One may still ask the question while it is true that with trust, song and tough love we can be worthy of redemption, we must still recognize that we have so many imperfections. The question can therefore be asked, how we, with all of our faults and deficiencies as a people, can demand and expect to be redeemed.
The answer is through the realization that we were purified in the Mikveh of fire, as the Talmud states (Sanhedrin 29a): “the most primary form of immersion is in fire.”
It is interesting to note that Onkelus, the Aramaic translator, renders the word fire in this week’s parsha (Tzav) with respect to burning sacrifices that were invalidated as nura, the same word employed here. This is in contrast with other places where he uses the word eishasa for fire. This alludes to the fact that even the things that invalidate us have been purged by the fire of Galus.
The water came and extinguished the fire
Water is the most prominent metaphor for Torah. While the fire of Galus has purged our iniquity and made us worthy of redemption, the immersion in water through Torah study trumps immersion in fire and, as the Rebbe taught us it is the straightforward way to bring redemption. While suffering and pain can move us forward towards the Geulah, that is not the desired and certainly not the straightforward way.
Torah, besides its cleansing power, the Rebbe explained, has the capacity to alter our nature and the nature of our minds so that we begin to see things through the eyes of Torah. This will change our behavior and bring us into the world of redemption because we begin to live in a Moshiach oriented way. This cannot be done by suffering alone. Suffering purges and gets us ready for Geulah, but Torah transforms us and brings us into the Geulah mindset and atmosphere.
Immersion in the water of Torah prepares us for the fulfillment of the prophecy: “the world will be filled with the knowledge of G- d as the waters cover the sea.” It will be a deluge of G-dly knowledge. The idea that water (read: Torah) will extinguish the fire means that with Torah we will no longer need the purifying power of suffering.
The ox came and drank the water
The effect of the water is that it transforms even our animal soul and energizes us even more, as it says, “the multitude of grain is by the power of the ox.” When the animal soul is aroused it brings more intensity and force to one’s spiritual life and makes the world which the animal soul interacts with more receptive to the divine.
The extension of the fiery passion to the animal soul is expressed by the word in the Shema “you shall love G-d with all your heart,” which the Talmud states refers to both sides of the heart, where both the G-dly and animal souls reside.
The ox is also a reference to broad Torah knowledge. The Talmudic sage, Rav Yoseph, was extolled for his encyclopedic knowledge of Jewish law (Horiyos 14a). The Talmud (Sanhedrin 42a) applies the foregoing verse, “the multitude of grain is by the power of the ox.” This alludes to his encyclopedic knowledge of Jewish law which is likened to wheat.
This recalls the statement of the Talmud that the ingathering of the exiles will happen in the merit of the study of Mishnah-Jewish law.
one might also suggest that the word ox here also invokes the statement of the Talmud (Bava Kamma 72a) : “Because I didn’t eat the meat of an ox last night i didn’t fathom the deeper reason of this matter.”
The “ox” can be seen as a metaphor for the power to plumb the depths of Torah. This can also be seen as a hint to the Torah of the future, that is elusive now, but will be revealed by Moshiach in the future, as it says, “A new Torah shall come from me,” referring to new dimensions and depths of Torah knowledge will be revealed. We prepare for it by studying the teachings of Chassidus, the taste of the Torah of Moshiach.
In addition, the ox here alludes to Moshiach ben Yoseph, a descendant of Joseph who is likened to an ox. He is the precursor to Moshiach ben Dovid and his role is to fight the evil of the world and set the tone for Moshiach ben Dovid.
There is a suggestion, based on the Zohar, that Moshiach ben Dovid himself is also Moshiach ben Yoseph in his early stages when he fights the wars of G-d against evil after which he reveals himself in his full glory and builds the Bais Hamikdash.
The Shochet comes and slaughters the ox
According to the Talmud (Chullin 30b) the word for slaughtering in Hebrew shechitah actually means to pull upward. Moshiach ben Dovid will elevate us to an even higher position than that of the ox-Moshiach ben Yoseph.
Perhaps this is hinted in the famous enigmatic story in the Talmud (Megillah 7b) about how Rabbah got intoxicated on Purim and slaughtered his colleague rabbi Zeira, the next day he brought him back to life.
The Rebbe explained that he actually caused him to die but not, G-d forbid, by using a knife, but by “pulling him up” through revealing the deepest secrets of the Torah which caused his soul to leave his body. When a person is exposed to these powerful teachings without the requisite tools it can be fatal. These teachings have the capacity to energize the soul’s natural desire to escape from this physical world. There are many other examples of this in the Torah and talmud and throughout Jewish literature where dabbling in the esoteric knowledge without the proper preparations can prove fatal.
This process can be connected to the second level of love of G-d “with all your soul,” which our Sages of the Mishnah state (Berachos 54a) “even if he takes your soul.” This is the passion that is created by exposing ourselves to the deepest secrets of Torah which can generate the feeling of the soul to leave this world.
Rabbah, whose name means “great” can thus be a metaphor for the soul of Moshiach. Moshiach’s role will be to raise the entire world to a higher level, but with the qualification that the world will be able to absorb this heightened G-dly light. The souls of the Jews will not leave their bodies despite their exposure to the most lofty G-dly light. In the Rebbe’s terminology: it will be the sublime and powerful (Rabbah) light of Tohu (the spiritual world in which the light is too powerful for the vessels to contain it) in the ample vessels of Tikkun (the Rabbi Zeira’s of the world).
In the world of gematria, the word moshachpulling is the same as kimayim layom mechasim “as the sea covers the water,” and contains the key letters of the word Moshiach.
Another gematria: Rabbah is 207 which is the same as ohr-light and ein sof-the infinite one. Zeira is the gematria of yarei’ach-the moon which is only capable of reflecting the light of the sun. However, in the messianic age the moon’s light will be like the sun. That means that we will be exposed to the highest level of G-dliness and be able to absorb it.
After Moshiach will reveal the secrets of the Torah and uplift the souls of all the Jewish people, the next step is:
And the Angel of Death came and slaughtered the shochet
The Midrash states the word tov-good stands for the angel of life, and tov me’od stands for the angel of death. Chassidus explains that it means that the ultimate good is when evil is converted into good.
One of the features of the messianic age is that it will transform all of the evil into good through teshuvah.
The purpose of the Shochet is to elevate us to the higher level within the realm of spirituality and G-dliness. The next and higher level is to elevate even the power of evil.
This parallels the third level of love, “and you shall love G-d with all your might.” The word “might”-me’od” is the same word interpreted as a reference to the angel of death. This is the level of love which can transform even the evil of the past into holiness through teshuvah. It is a more intense love that is engendered by the past sins that distanced one from G-d. And because the sins generated this incredible passion the sin itself turns into a positive force because it led to a more intense love of G-d. This will be the level of love that we will all experience in the messianic age.
Indeed, one of Moshiach’s accomplishments is that we will even give the tzadikkim the ability to achieve the exalted level of teshuvah.
And the Holy One Blessed is He and slaughtered the Angel of Death The next step is to even elevate the power of transformation of evil into good because there will be no more evil, as it says: “and the spirit of impurity I will remove from the earth.”
This is consistent with the simple meaning of the slaughtering of the angel of death. At that time death will cease and the dead will come back to life. It is the age of eternal life. Since evil will cease to exist there will be no need and potential for death. The sin of Adam which brought death will have been rectified and hence eternal life will ensue. Moreover, we will all have the Yechidah, or essence of our souls revealed. This dimension of the soul is beyond the concept of death in the first place. It will therefore bring the resurrection of the dead and eternal life in its wake.
From the book Light from the Future: Haggadah Shel Pesach by Rabbi Heschel Greenberg, published by the Jewish Discovery Center.
