WINDOWS OF ONYX AND JASPER
Reeh
This week’s Haftorah is the third of the Haftaros of consolation from the prophecies of Yishaya Hanovi. These prophecies describe the future redemption and ingathering of exiles which are the ultimate comfort.
Yishaya says that in the times of the Geulah :וְשַׂמְתִּ֚י כַּֽדְכֹד֙ שִׁמְשֹׁתַ֔יִךְ וּשְׁעָרַ֖יִךְ לְאַבְנֵ֣י אֶקְדָּ֑ח וְכָל־גְּבוּלֵ֖ךְ לְאַבְנֵי־חֵֽפֶץ
And I will make your windows of Kadkod and your gates of carbuncle stones and all your border of precious stones.
Kadkod refers to a type of precious stone. But which stone is it?
According to the Gemara, the identity of Kadkod is debated by the two great archangels, Michael and Gavriel. One says that it is Shoham (translated as onyx) and the other says that is it Yashfeh (translated as jasper). Hashem adjudicates, “let it be like both!” - K'dein Uk'dein (abbreviated as Kadkod).
Chassidus explains that there is something deeper going on here. The angels are not debating what materials should be used in the rebuilding of Zion. They are debating the way in which the redemption will be realised and how the light of Hashem will be revealed within our world.
The word used for window is שמשותיך, related to the word שמש (the sun). The metaphor of the sun represents the revelation of Hashem’s presence. Presently, the physicality of our world conceals G-dliness. But in the times of Moshiach, the Divine light will shine openly within our worldly reality. At that time, the world and G-dliness will be perfectly united.
But how will this come about?
Imagine two friends, one standing at the top of a mountain and the other at the bottom. They can come together and reunite in one of two ways. The one standing below can climb up to the top or their friend at the top can come down to the ground.
The same is true with the future unification of the world and G-dliness. One possibility is that the revelation of Hashem’s presence will come down from Above. Even though the world will remain lowly and limited, the Divine light will shine here openly.
Another possibility is that the Geulah will come through our world being elevated to greater spiritual heights. This is achieved through our efforts of refining and elevating our world so that it becomes receptive to G-dliness.
Each of these two possibilities has an advantage.
Revelation that comes purely from Above is far greater than one aroused from below. It is not limited by the level of our Avodah or our capacity to receive the revelation. But because it is beyond the world, it will always remain beyond our experience and grasp.
In contrast, by elevating the world from below, the world becomes a fitting Keili to receive the light. Even though the revelation may be on a lower level, it will be internalised within the world and unite within it.
There were 12 precious stones on the Choshen of the Kohen Gadol on which the names of the 12 Tribes were engraved. The Shoham was the stone of Yosef and Yashfeh was the stone on Binyamin.
In Kabbalah, Yosef is referred to as Tzaddik Elyon (literally the higher Tzaddik). Binyomin is the Tzaddik Tachton (the lower Tzaddik).
Yosef, the Tzaddik Elyon draws down G-dly revelation into the world from Above to below. Binyomin, the Tzaddik Tachton is about lifting up the world and from below to Above.
Revelation from Above is associated with the Sefirah of Chessed, which gives indiscriminately. Therefore Michael, the angel of loving kindness, emphasises that the revelation of the redemption should take place in this manner; The light of the redemption will be like the Shoham of Yosef.
Gavriel, the angel of Gevurah argued that the revelation of Moshiach will come through the elevation of our world from below like Yashfeh, the stone of Binyomin. Elevation from below to Above is the attribute of Gevurah.
Hashem responds let it be both. Hashem transcends all limitations and can bring the redemption in a way that combines the advantages of each possibility; The greatest, loftiest G-dly revelations which are completely beyond the world, will come down and be received and internalised within the world.
The world and G-dliness will meet at the top of the mountain and the bottom of the mountain simultaneously and the light of redemption will shine brilliantly through windows of onyx and jasper.
Yishaya says that in the times of the Geulah :וְשַׂמְתִּ֚י כַּֽדְכֹד֙ שִׁמְשֹׁתַ֔יִךְ וּשְׁעָרַ֖יִךְ לְאַבְנֵ֣י אֶקְדָּ֑ח וְכָל־גְּבוּלֵ֖ךְ לְאַבְנֵי־חֵֽפֶץ
And I will make your windows of Kadkod and your gates of carbuncle stones and all your border of precious stones.
Kadkod refers to a type of precious stone. But which stone is it?
According to the Gemara, the identity of Kadkod is debated by the two great archangels, Michael and Gavriel. One says that it is Shoham (translated as onyx) and the other says that is it Yashfeh (translated as jasper). Hashem adjudicates, “let it be like both!” - K'dein Uk'dein (abbreviated as Kadkod).
Chassidus explains that there is something deeper going on here. The angels are not debating what materials should be used in the rebuilding of Zion. They are debating the way in which the redemption will be realised and how the light of Hashem will be revealed within our world.
The word used for window is שמשותיך, related to the word שמש (the sun). The metaphor of the sun represents the revelation of Hashem’s presence. Presently, the physicality of our world conceals G-dliness. But in the times of Moshiach, the Divine light will shine openly within our worldly reality. At that time, the world and G-dliness will be perfectly united.
But how will this come about?
Imagine two friends, one standing at the top of a mountain and the other at the bottom. They can come together and reunite in one of two ways. The one standing below can climb up to the top or their friend at the top can come down to the ground.
The same is true with the future unification of the world and G-dliness. One possibility is that the revelation of Hashem’s presence will come down from Above. Even though the world will remain lowly and limited, the Divine light will shine here openly.
Another possibility is that the Geulah will come through our world being elevated to greater spiritual heights. This is achieved through our efforts of refining and elevating our world so that it becomes receptive to G-dliness.
Each of these two possibilities has an advantage.
Revelation that comes purely from Above is far greater than one aroused from below. It is not limited by the level of our Avodah or our capacity to receive the revelation. But because it is beyond the world, it will always remain beyond our experience and grasp.
In contrast, by elevating the world from below, the world becomes a fitting Keili to receive the light. Even though the revelation may be on a lower level, it will be internalised within the world and unite within it.
There were 12 precious stones on the Choshen of the Kohen Gadol on which the names of the 12 Tribes were engraved. The Shoham was the stone of Yosef and Yashfeh was the stone on Binyamin.
In Kabbalah, Yosef is referred to as Tzaddik Elyon (literally the higher Tzaddik). Binyomin is the Tzaddik Tachton (the lower Tzaddik).
Yosef, the Tzaddik Elyon draws down G-dly revelation into the world from Above to below. Binyomin, the Tzaddik Tachton is about lifting up the world and from below to Above.
Revelation from Above is associated with the Sefirah of Chessed, which gives indiscriminately. Therefore Michael, the angel of loving kindness, emphasises that the revelation of the redemption should take place in this manner; The light of the redemption will be like the Shoham of Yosef.
Gavriel, the angel of Gevurah argued that the revelation of Moshiach will come through the elevation of our world from below like Yashfeh, the stone of Binyomin. Elevation from below to Above is the attribute of Gevurah.
Hashem responds let it be both. Hashem transcends all limitations and can bring the redemption in a way that combines the advantages of each possibility; The greatest, loftiest G-dly revelations which are completely beyond the world, will come down and be received and internalised within the world.
The world and G-dliness will meet at the top of the mountain and the bottom of the mountain simultaneously and the light of redemption will shine brilliantly through windows of onyx and jasper.