The Haftorah for Parshas Re’eh is the third of the seven Haftaros of consolation from the prophecies of Yishaya Hanovi. These prophecies describe the future redemption and ingathering of exiles, which are the ultimate comfort after the destruction of the Temple.
(Because this Shabbos is Rosh Chodesh, this Hafotrah is superseded by the Haftorah of Shabbos Rosh Chodesh. We push off the Haftorah of Re’eh and will read it in 2 weeks time together with the Haftorah of Ki Seitzei).
In this prophecy, Yishaya says וְשַׂמְתִִּׁ֚ י כַַּֽׂדְכֹד֙ שִׁמְשֹתַַׂ֔ יִׁךְ וּשְעָרַַׂ֖יִׁךְ לְאַׂבְנֵֵ֣י אֶקְדָָּ֑ח וְכָל־גְבוּלֵַ֖ךְ לְאַׂבְנֵי־חֵַּֽ פֶץ: “And I will make your windows of Kadkod and your gates of carbuncle stones and all your border of precious stones”.
In metaphoric terms he describes how in the times of the redemption, Hashem will make for us windows of Kadkod. This word is not found anywhere else in Tanach. Contextually we know that it is a type of precious stone. But which stone is it?
The Gemara tells us that the identity of Kadkod is debated by the two 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!” כדין וכדין. This is why the stone is called כדכד, being a composite of the words of Hashem’s response.
Chassidus explains that something deeper lies in this dispute. 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 sun is a metaphor for Hashem’s presence and revelation. Presently the physicality of the 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 come together in perfect unity.
This union can come about in a number of ways. The Alter Rebbe illustrates this with the metaphor of two friends where one stands at the top of a mountain and the other at the bottom. They can come together and reunite in one of two ways. The friend standing at the bottom can climb up to the top, or the 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 in its lowly and limited state, 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 to refine and elevate the world so that it becomes a fitting receptacle for G-dliness.
Each of these possibilities has an advantage over the other. 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 Divine light. Even though the revelation may be on a lower level, generated through our limited service, it will be able to be internalised and synthesised within the world.
One of the garments worn by the Kohen Gadol was the Choshen (breastplate). Inset on the Choshen were 12 different precious stones, with one of the names of the 12 Tribes engraved on each stone. Shoham was the stone of Yosef and Yashfeh was the stone of Binyamin.
In Kabbalah, Yosef is referred to as Tzaddik Elyon (literally the higher Tzaddik). Binyomin is the Tzaddik Tachton (the lower Tzaddik). Tzaddikim connect the world with G-dliness.
Yosef, the Tzaddik Elyon draws down G-dly revelation into the world from Above to below. Binyomin, the Tzaddik Tachton is the service of lifting up the world from below to Above.
Revelation from Above is associated with the Sefirah of Chessed, which gives indiscriminately, whether the receiver is deserving or not. So Michael, the angel of loving kindness says that the light of the Redemption should shine like the Shoham of Yosef.
In contrast to Chessed, elevation from below to Above is the attribute of Gevurah. Gavriel, the angel of Gevurah, argued that the revelation of the light of Geulah will shine like the Yashfeh of Binyomin, through our Avodah to elevate the world from below.
Hashem responds let it be both together - כדין וכדין. Hashem transcends all limitations and can bring the redemption in a way that combines the advantages of each of the two possibilities; In the times of Moshiach we will be showered with the greatest, loftiest G-dly revelations that completely transcend the world, and they will 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 G-dly light of the Redemption will shine brilliantly through windows of a perfect composite of onyx and jasper.
