"The tablets were the work of Elohim"

364. Rabbi Chiya said, When the letters were engraved upon the two tablets of stone, they were visible on both sides. The tablets were of sapphire, engraved and covered with white fire and the letters were of black fire, covered again, and engraved with white fire upon both sides.

365. Rabbi Aba said that the two tablets remained as they were, THAT IS, COMPLETE, WITHOUT ANY CHANGE. And the letters soared in the air and could be seen with both black and white fire in order to demonstrate the union of the right and the left, FOR WHITE IS RIGHT AND BLACK IS LEFT, as it is written, "Length of days is in her right hand and in her left hand are riches and honor" (Mishlei 3:16). HE ASKS, Is it not written, "From His right hand went a fiery law to them" (Devarim 33:2)? AND HE ANSWERS THAT the Torah emanated from the side of Gvurah, WHICH IS THE LEFT, and was included in the right side. Therefore IT HAD IN IT black and white fire.

366. As we learned, it says "the tablets (Heb. luchot) were the work of Elohim" (Shemot 32:16). Rabbi Yehuda said that it is written "luchot," WITHOUT VAV, that is one (in singular), to indicate that although they were two, they appeared as one. And the Ten Utterances were engraved upon them, one section of five being included in the other section of five, so that all pertains to the right side. In this way they were indeed the very "work of Elohim."

367. Rabbi Yitzchak said that the tablets were of sapphire, for there were originally two sapphire stones which were rough hewn, and the Holy One, blessed be He, caused a wind to blow upon them, and they were smoothed and transformed into two tablets. Rabbi Yehuda said that they only looked like sapphire, BUT WERE NOT OF REAL SAPPHIRE, and this is the meaning of the verse which describes them as "the work of Elohim." FOR IF THEY WERE OF SAPPHIRE, THEY WOULD HAVE BEEN LIKE OTHER PRECIOUS STONES AND NOT "THE WORK OF ELOHIM."

368. He said to him, If this is so, the sapphire, which is a stone more precious than any other, is not the work of Elohim, YET THE WHOLE CREATION IS "THE WORK OF ELOHIM." So he explained to him, How then do we explain the words, "were the work of Elohim?" They were indeed so. THEY WERE A SPECIAL "WORK OF ELOHIM," NOT INCLUDED IN THE WORKS OF CREATION. Yet come and behold, it is written that "the tablets were the work of Elohim." It says "the tablets," not 'the stones were the work of Elohim,' FOR HE BLEW UPON THE STONES, WHICH WERE OF REAL SAPPHIRE, AND THEY WERE TRANSFORMED INTO TWO TABLETS, AS MENTIONED ABOVE.

369. Rabbi Shimon said, Both are the same, FOR BOTH RABBI YOSI'S AND RABBI YEHUDA'S WORDS LEAD TO THE SAME PLACE. These two tablets existed from before the creation of the world, but were perfected on the sixth day of Creation especially for this purpose. Thus, they were a particular work of the Holy One, blessed be He.

370. HE ASKS, Of what were they made? AND HE ANSWERS, We have learned that they were formed of the supernal dew which issues from Atika Kadisha (the Holy Ancient One), BEING KETER. When this supernal dew was descending on the field of the holy apple trees, MALCHUT, the Holy One, blessed be He, took two drops, causing them to solidify and turn into two precious stones. He blew on them and they became flat like tablets, as it is written, "The work of Elohim, and the writing was the writing of Elohim," and "written with the finger of Elohim" (Devarim 9:10).

371. We learned that "the finger of Elohim" expanded into ten, FOR THE TEN FINGERS CORRESPOND TO THE TEN SFIROT AND EACH ONE OF THEM INCLUDES TEN SFIROT, as stated, "Written with the finger of Elohim." Each one of the fingers expanded into ten until a complete hand was formed, as it is written, "And Yisrael saw that great work (lit. 'hand')" (Shemot 14:31). THUS, HERE ALSO, "THE FINGER OF ELOHIM" IS EXPANDED INTO TEN.

372. Rabbi Yehuda said, "Engraved upon the tablets." THE LETTERS ON the stones were pierced so that the writing could be seen FROM ONE SIDE TO THE OTHER, AND THE WRITING was seen from both sides. "...Engraved..." means that THE WRITING formed an engraving within an engraving, THROUGH ONE SIDE TO THE OTHER. According to Rabbi Aba, it was possible to see one side from the other side and to read the writing thereon.

373. Rabbi Elazar said, They were written miraculously in order that every man would bear testimony that it was the writing of Elohim, for none of the people in the world could conceive them as they really were.

374. HE ASKS, According to those who say they were pierced THROUGH, why does it not say that the writing was engraved 'in the tablets' instead of "upon the tablets?" AND HE ANSWERS, We have learned that five sounds were on the right and five on the left, and those of the left were included in the right, and from the right one could see those of the left. And here, UPON THE TABLETS, all was on the right, because THOSE FIVE COMMANDMENTS OF THE LEFT were included in those OF THE RIGHT. THEREFORE, he who stood at one side could see what was on the other side and read the letters, FOR THE MIRACLE WITH WHICH THE LETTERS WERE ENGRAVED WAS THAT ONE COULD READ ONE SIDE FROM THE OTHER. THIS DOES NOT APPLY TO THE FRONT AND BACK, BUT TO THE RIGHT AND LEFT SIDE, BECAUSE THEY WERE NOT ENGRAVED THROUGH. For we have learned that the left turned into the right, as it is written, "From His right hand went a fiery law for them." Therefore, assuredly it was "the work of Elohim."

375. HE EXPLAINS, Thus, he who stood on one would read "I am Hashem your Elohim," and out of these letters he could see and read the words, "You shall not murder," and he read, "You shall not have," and could see and read the words, "You shall not commit adultery." He read "You shall not take the name of Hashem your Elohim in vain," and at the same time he could see and read the words, "You shall not steal." And it was thus with all the words from THE RIGHT side, and in the same way all those from the other side, and they were all included one within the other this way. Of this, it is said, "the writing of Elohim," for assuredly it was "the writing of Elohim" (Shemot 32:16).

376. Rabbi Yosi said, What is the point of the remark, "And Moses went down to the people and said to them" (Shemot 19:25), if what he said to them is not written? Rabbi Yitzchak explained, Come and behold. When a person expects some good fortune or misfortune to befall him, before he knows what it is, he cannot bear it; that is because his heart will fly out from him for a time. But once the best or the worst is known, he is relaxed and can endure it. It is all the more so in this case. When Moses prepared them for that which was about to take place, he strengthened their hearts with his words, for otherwise they would not be able to bear all that was about to come. Therefore, it is written, "And said to them," and right after that "And Elohim spoke" (Shemot 20:1).

377. Despite all this, they could not endure it, for as we have been taught from Rabbi Yehuda who said in the name of Rabbi Chiya, in the name of Rabbi Yosi: When they heard the words of the Holy One, blessed be He, their souls flew from them and ascended up to the Throne of Glory in order to cleave to it.

378. The Torah said to the Holy One, blessed be He, 'Was it for nothing that I was fashioned two thousand years before the creation of the world? Is it all in vain that in Me it is inscribed, "Whatever man there be of the house of Yisrael, or of the strangers who sojourn among you" (Vayikra 17:8); "And you shall speak to the children of Yisrael, saying" (Vayikra 24:15); and "For to Me the children of Yisrael are servants" (Vayikra 25:55). Where, then, are these children of Yisrael?' At that hour, the Torah returned their souls to the children of Yisrael, every one of them to its own place. The Torah strengthened and took hold of the souls and gave them back to Yisrael, as it is written, "The Torah of Hashem is perfect, restoring the soul" (Tehilim 19:8). "...Restoring..." literally, AS IT RESTORED THE SOULS OF YISRAEL AFTER THEY FLEW AWAY FROM THEM.

379. We have learned that the verses, "Then Solomon sat on the throne of Hashem as king," (I Divrei Hayamim 29:23) and, "The throne had six steps" (I Melachim 10:19) CORRESPOND TO THE SIX SFIROT: CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD. THEREFORE, IT IS CALLED "THE THRONE OF HASHEM." Rabbi Aba said that the moon was then full; as we learned that in the days of King Solomon, the moon was in its fullness - MEANING THAT THE NUKVA OF ZEIR ANPIN, WHICH IS CALLED 'MOON,' WAS IN HER FULLNESS.

380. HE ASKS, When was the moon, WHICH IS MALCHUT, in its fullness? AND HE ANSWERS, When it was established by fifteen KINGS, as we learned, Abraham, Isaac, Jacob, Judah, Peretz, Chetzron, Ram, Aminadab, Nachshon, Shalmon, Boaz, Oved, Yishai, David, and Solomon. When Solomon sat on his throne, the moon, WHICH IS MALCHUT was in its fullness. Therefore, it is written, "Then Solomon sat on the Throne of Hashem as king," WHICH IS MALCHUT. It is also written, "The throne had six steps," CORRESPONDING TO THE SIX SFIROT OF MALCHUT: CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD, having the same model as above.

381. In the days of Zedekiah, the moon, WHICH IS MALCHUT, was waning and was defective, as it is written, "And the moon shall not shed her light" (Yeshayah 13:10). For as we have learned, in the days of Zedekiah the moon was in its wane and the face of Yisrael was darkened.

382. Come and behold, Rechavam, Aviyah, Asa, Yehoshafat, Yehoram, Achazyahu, Yoash, Amatzyahu, Uziyahu, Yotam, Achaz, Yechizkiyahu, Menasheh, Amon, Josiah. When Zedekiah came, the moon waned and remained thus, for it is written, "Then he put out the eyes of Zedekiah" (Yirmeyah 52:11). Then "Hashem...cast down from heaven (to) earth" (Eichah 2:1), meaning that the earth, WHICH IS MALCHUT, was removed far from heaven, WHICH IS ZEIR ANPIN, and became dark.

383. We have learned that when Yisrael stood by Mount Sinai the moon began to shine, as it is written, "He bowed the heavens also, and came down" (II Shmuel 22:10) meaning that the sun, WHICH IS ZEIR ANPIN AND IS CALLED 'HEAVENS,' approached the moon, WHICH IS MALCHUT. And the moon began to shine, as is expressed in the verse, "And on the east side towards the rising of the sun shall they of the standard of the camp of Judah pitch by their hosts" (Bemidbar 2:3). "JUDAH" IS THE CHARIOT OF MALCHUT, AND "THE EAST SIDE" SIGNIFIES SHINING AND ILLUMINATION.

384. On Mount Sinai Judah was appointed chief in the kingdom, as it is written, "But Judah still rules with El, and is faithful with Holy Ones" (Hoshea 12:1), "...faithful with Holy Ones..." meaning that when the Holy One, blessed be He, said to Yisrael: "And you shall be to Me a kingdom of priests, and a holy nation" (Shemot 19:6), Judah was found trustworthy to receive the kingship. Then the moon, WHICH IS MALCHUT, began to shine.