Editing And I will make your windows of kadkad stones

"Ushomti Kadkad Shimshosayich" is one of the prophecies of redemption in the book of Isaiah, predicting that in the future era, windows in houses, wall stones, and floor stones will be made of precious stones and diamonds. In Chassidic teachings, this prophecy is explained at length according to the inner dimensions and provides practical instruction for a Jew who serves Hashem.

== Source of the Prophecy ==
The source of the prophecy is in the book of Isaiah:

"And I will make your windows of kadkad stones, and your gates of ekdach stones; and all your borders of precious stones." — Isaiah 54:12

Rashi interprets the word "kadkad" as a type of precious stone, and similarly the Metzudas Tzion commentary writes that "kadkad" is "the name of a precious stone that illuminates." On the word "shimshosayich" (your windows), the Metzudas David explains: "The partitions of the windows through which the sun shines."

The purpose of the verse is to describe the abundance and goodness that will be with the Jewish people during the time of Redemption, and it illustrates this with many metaphors. One of these metaphors is in this verse, which describes how the window glass, doorframes, and floor stones in every house will be made of precious, illuminating stones due to great wealth.

== The Prophecy from a Chassidic Perspective ==
In the Talmud tractate Bava Basra, there is a dispute between two Amoraim regarding which stone is referred to in the verse. According to one opinion, it refers to the "jasper" stone, one of the stones found in the Choshen (breastplate) worn by the Kohen Gadol (High Priest). According to the second opinion, it refers to the "shoham" stone, also one of the Choshen stones. The Talmud relates that this dispute reached the heavens, where it was decided that both opinions would be fulfilled—there would be both jasper and shoham.

In Chassidus, the Talmudic dispute and its resolution are explained on a deeper level.

The jasper and shoham stones symbolize two types of divine light: Or Yashar (direct light) and Or Chozer (reflected light), or in other words, drawing down from above to below, and elevating from below to above.

==== The Shoham Stone ====
The Shoham Stone shines and radiates by itself and is compared in Chassidus to Or Yashar (direct light). The nature of Or Yashar is that the light comes from above to below in a motion of influence and depends only on the upper-influencer. The advantage of this light is that it is very strong, but its disadvantage is that the light doesn't necessarily suit the lower-receiver of the light.

On the Shoham stone in the Choshen of the Kohen Gadol's garments was inscribed the name of the tribe of Yosef. Yosef's spiritual quality is Torah, which represents drawing down from above to below.

==== The Jasper Stone ====
The Jasper Stone does not shine by itself but reflects light if something illuminates it, and is compared in Chassidus to Or Chozer (reflected light). The characteristics of Or Chozer are opposite to those of Or Yashar. Or Chozer depends solely on what is below and on the lower-receiver, the vessel, and the lower entity acts and draws the light itself. The advantage of this light is that since it also depends on the receiver, it will certainly be received properly. But the disadvantage is that the light is not certain and constant, but depends on whether the lower entity will act properly as required.

On the Jasper stone in the Choshen of the Kohen Gadol's garments was inscribed the name of the tribe of Binyamin. Binyamin represents prayer, which is about elevation from below to above.

The dispute between the Amoraim concerns the manner in which Hashem's divine light will be drawn down in the future era. Will it be in the form of Or Yashar - Shoham, or in the form of Or Chozer - Jasper? The heavenly court's decision was that the light that will be drawn down in the future will be both Or Yashar and Or Chozer simultaneously, because in the Redemption there will be a complete unity of opposites, and it will be possible to combine the advantages of each type of light and draw it into the world.

==== The Connection to the Names of the Amoraim ====
In the teachings of the Alter Rebbe, an explanation is provided for this dispute between two Amoraim in the West (Eretz Yisrael), who were Yehudah and Chizkiyah, the sons of Rabbi Chiya. The Alter Rebbe explains, based on the Talmud, that Rabbi Chiya and his sons were comparable to the Patriarchs Avraham, Yitzchak, and Yaakov. The Talmud also states that Yehudah was to the right of his father and Chizkiyah to his left.

The Chemdas Tzvi commentary on Tikkunei Zohar explains that Rabbi Chiya represents the quality of Yaakov, and therefore "his chariot ascends by itself," similar to what is stated in the holy Zohar that Tiferes (beauty, associated with Yaakov) ascends to Keser (crown). Also, regarding Yaakov it is said, "For you have striven with divine beings and with men," meaning he does not need angels. The Alter Rebbe explains that this is why he was called Chiya, similar to "Yaakov Avinu did not die."

Based on this, it is understood that Yehudah, who was on his right, represents the quality of Avraham, and Chizkiyah, who was on his left, represents the quality of Yitzchak. Therefore, Yehudah and Chizkiyah, the sons of Rabbi Chiya, disputed this matter because Yehudah said that the stones would be Shoham, according to his attribute of drawing down from above to below (the quality of Avraham), while Chizkiyah said Jasper, according to his attribute of elevation from below to above (the quality of Yitzchak).

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