אָמַר רִבִּי חִיָּיא, כַּד אִתְגְּלִיפוּ אַתְוָון בְּלוּחֵי אֲבָנָא, הֲווֹ מִתְחַזְיָין בִּתְרֵין סִטְרִין, מִסִּטְרָא דָּא, וּמִסִּטְרָא דָּא, וְלוּחִין מֵאֶבֶן סַנְפִּירִינוֹן הֲווֹ, וְאִתְגְּלִיפוּ וְאִתְחַפְיָין בְּאֶשָּׁא חִוָּורָא, וְאַתְוָון הֲווֹ מֵאֶשָּׁא אוּכָמָא, וּמִתְגַּלְּפָן בִּתְרֵין סִטְרִין, מִסִּטְרָא דָּא וּמִסִּטְרָא דָּא. Said R. Hiya: ‘When the letters were engraved upon the two tablets of stone they were visible on both sides of the tablets. The tablets were of sapphire¹Heb. sanpirinon, prob. lapis-lazuli, v. Jastrow, s.v. stone, and the letters were formed of white fire and covered again with black fire, and were engraved upon both sides.’

אָמַר ר' אַבָּא, לוּחִין הֲווֹ בְּעֵינַיְיהוּ, וְאַתְוָון הֲווֹ טָאסִין, וּמִתְחַזְיָין בִּתְרֵין אֶשִׁין, אֶשָּׂא חִוָּורָא, וְאֶשָּׁא אוּכָמָא, לְאִתְחֲזָאָה כַּחֲדָא, יְמִינָא וּשְׂמָאלָא, דִּכְתִּיב, (משלי ג׳:ט״ז) אֹרֶךְ יָמִים בִּימִינָהּ בִּשְׂמֹאלָהּ וְגוֹ'. וְהָא כְּתִיב מִימִינוֹ אֵשׁ דָּת לָמוֹ. אֶלָּא מִסִּטְרָא דִּגְבוּרָה הֲוָה, וְאִתְכְּלִילַת בִּימִינָא. וּבְגִין כַּךְ אֶשָּׂא חִוָּורָא וְאֶשָּׁא אוּכָמָא. According to R. Abba, the tablets were not engraved, but the letters fluttered on to them, being visible in two colours of fire, white and black, in order to demonstrate the union of Right and Left, as it is written, “length of days is in her right hand and in her left hand is riches and honour” (Prov. 3, 16). But are we not told that “from his right hand (came) a fiery law to them” (Deut. 33, 2)? The truth is that although the Torah emanated from the side of Power-that is the Left-the Left Side was included in the Right, and thus Justice was tempered by Mercy, which was symbolized by the two fires: white for Mercy, black for Power and Severity.

תָּאנָא, כְּתִיב (שמות ל״ב:ט״ז) וְהַלֻּחֹת מַעֲשֵׂה אֱלהִים הֵמָּה וְגו', (מעשה אלהים ודאי) אָמַר רִבִּי יְהוּדָה, וְהַלֻּחֹת כְּתִיב, חַד. תְּרֵי הֲווֹ וּמִתְחַזְיָין חַד. וָעֶשֶׁר אֲמִירָן מִתְגַּלְּפֵי בְּהוּ. חָמֵשׁ כְּלִילָן בְּחָמֵשׁ, לְמֶהֱוֵי כֹּלָּא יְמִינָא. מַעֲשֵׂה אֱלהִים הֵמָּה וַדַּאי. It is written: “And the tablets were the work of God” (Ex. 32, 18). They were indeed so, for, as R. Judah said: ‘The word ha-luhoth (the tablets) being written in a defective form, indicates that although they were two they appeared like one, and the Ten Words were engraved upon them, one section of five being included in, or superimposed on, the other five, so that they should be included in the emanations of the Right Side, that is, of Mercy; and in this way they were indeed the very “work of God”.’

אָמַר לֵיהּ, אִי הָכִי, סַנְפִּירִינוֹן דָּא דְּהוּא אַבְנָא טָבָא יַקִּירָא מִשְּׁאָר אַבְנִין, לָאו עוֹבָדָא דְּקוּדְשָׁא בְּרִיךְ הוּא אִינּוּן. אֲמַר לֵיהּ, בְּמַאי אוֹקִימְנָא מַעֲשֵׂה אֱלֹהִים הֵמָּה. הֵמָּה דַּיְיקָא. אֶלָּא תָּא חֲזֵי, כְּתִיב וְהַלֻּחֹת מַעֲשֵׂה אֱלהִים. הַלֻּחֹת כְּתִיב, וְלָא כְּתִיב וְהָאֲבָנִים מַעֲשֵׂה אֱלֹהִים הֵמָּה. To which R. Isaac retorted: ‘But is not the sapphire, the most precious of all stones, itself a “work of God”? ‘ Said R. Judah: ‘Why then does it say that these specially were a “work of God”? ‘ R. Isaac replied: ‘It does not say that the stones were a special work of God, but the tablets; and the spelling of the word luhoth (without vau) suggests that the miraculousness was not so much in the stones themselves as in their formation as tablets, and in the writing.’

אָמַר ר' שִׁמְעוֹן, כֹּלָּא חַד הוּא, אֲבָל אִלֵּין תְּרֵין לוּחִין עַד לָא אִתְבְּרֵי עָלְמָא הֲווֹ, וְאִסְתָּלָּקוּ מֵעֶרֶב שַׁבָּת, וְעָבַד לוֹן קוּדְשָׁא בְּרִיךְ הוּא, וְעוֹבָדוֹי הֲווֹ. Said R. Simeon: ‘Both interpretations are correct. These two tablets existed from before Creation, but were perfected on the sixth day of Creation specially for this purpose; thus they were a special creation of the Holy One.’

מִמַּה אִתְעָבִידוּ. תָּאנָא, מֵהַהוּא טַלָּא עִלָּאָה, דְּנָגִיד מֵעַתִּיקָא קַדִּישָׁא. וְכַד נָגִיד וְאִתְמְשַׁךְ לַחֲקַל דְּתַפּוּחִין קַדִּישִׁין, נָטַל קוּדְשָׁא בְּרִיךְ הוּא תְּרֵין כִּפּוֹרֵי מִנַּיְיהוּ, וְאִתְגְּלִידוּ, וְאִתְעָבִידוּ תְּרֵין אַבְנִין יַקִּירִין. נָשַׁב בְּהוּ, וְאִתְפָּשָׁטוּ לִתְרֵין לוּחִין, הֲדָא הוּא דִכְתִיב מַעֲשֵׂה אֱלהִים הֵמָּה וְהַמִּכְתָּב מִכְתַּב אֱלֹהִים הוּא. כְּמָה דִּכְתִּיב, (דברים ט׳:י׳) כְּתוּבִים בְּאֶצְבַּע אֱלהִים. Of what were they formed? Of the supernal dew which issues from the Holy Ancient One, of which, when it was descending on the “Field of the Holy Apples”, the Holy One took two drops, causing them to solidify and turn into two precious stones. Then He blew on them and they became flat like tablets. Thus both the stones and the writing were “a work of God”, “written with the finger of God” (Deut. 9, 10).

תָּאנָא, אֶצְבַּע אֱלֹהִים. הַהוּא אֶצְבַּע סָלִיק לַעֲשָׂרָה. כְּמָה דְּאִתְּמַר, אֶצְבַּע אֱלהִים הִיא. וְכָל אֶצְבַּע וְאֶצְבַּע סָלִיק לַעֲשָׂרָה, עַד דְּאִתְעָבִיד יְדָא שְׁלֵימָתָא, דִּכְתִּיב, (שמות י״ד:ל״א) וַיַּרְא יִשְׂרָאֵל אֶת הַיָּד הַגְּדוֹלָה. That “Finger” has the same symbolic significance as the “Finger of God” of which the Egyptian magicians spoke (Ex. 8, 19), each “finger” expanding into ten until it becomes the complete hand, such as Israel saw at the sea.’

אָמַר ר' יְהוּדָה, חָרוּת עַל הַלֻּחֹת, נְקִיבָן הֲווֹ אַבְנִין, וְאִתְחֲזִיאוּ לִתְרֵין סִטְרִין, חָרוּת גִּלּוּפָא דִּגְלִיפִין. אָמַר ר' אַבָּא, מֵהַאי סִטְרָא אִתְחָזֵי סִטְרָא אַחֲרָא, וְאִתְקְרֵי מֵהָכָא, מַה דִּכְתִּיב בְּסִטְרָא אַחֲרָא. Said R. Judah: ‘When it says that the “writing was… graven upon the tablets” (Ex. 32, 16), it means that the tablets were pierced, so that the writing could be seen from either side; the writing formed an engraving within an engraving.’ According to R. Abba, it was possible from one side to see the other side, and read the writing thereon.

רַבִּי אֶלְעָזָר אָמַר, בְּנִס הֲווֹ כְּתִיבִין, דְּכָל בְּנִי נָשָׁא, הֲווֹ אַמְרִין וְסָהֲדִין, דְּהָא מִכְתַּב אֱלהִים הוּא וַדַּאי, דְּהָא כָּל בְּנֵי עָלְמָא לָא יַכְלִין לְמִנְדַּע לוֹן כְּמָה דַּהֲווֹ. Said R. Eleazar: ‘They were written miraculously in order that every man might discern that it was “God’s writing”, being unable to find any other explanation of this double appearance.

לְדַעְתַּיְיהוּ דְּאִינּוּן דְּאַמְרִין, נְקִיבִין הֲווֹ, מִי כְּתִיב חָרוּת בַּלֻּחֹת, עַל הַלֻּחֹת כְּתִיב. אֶלָּא הָכִי תָּאנָא, חֲמִשָּׁא קָלִין אִינּוּן לִימִינָא, וְחַמְשָׁא לִשְׂמָאלָא. וְאִינּוּן דִּשְׂמָאלָא כְּלִילָן בִּימִינָא. וּמִן יְמִינָא, אִתְחָזוּן אִינּוּן דִּשְׂמָאלָא, וְהָכָא כֹּלָּא אִיהוּ יְמִינָא, וְאִתְכְּלִילָן אִלֵּין בְּאִלֵּין, מַאן דְּהֲוָה בְּסִטְרָא דָּא, חָמֵי לְסִטְרָא אַחֲרָא, וְקָרֵי לוֹן לְאִינוּן אַתְוָון. דְּהָא תָּנֵינָן, שְׂמָאלָא אִתְחֲזָר יְמִינָא, דִּכְתִּיב מִימִינוֹ אֵשׁ דָּת לָמוֹ, וּבְגִין כַּךְ מִכְתַּב אֱלֹהִים הוּא וַדַּאי. Besides, if the tablets were pierced, as has been suggested, why does it not say that the writing was graven “in the tablets” instead of “upon the tablets”? The fact, however, is, as we have been taught, that five Words were written on the right and five on the left, and those of the left were included in those of the right, and from (within) the right one could see those of the left, so that all was on the right, and all were fused one with the other. He who stood at one side could see (therein) what was on the other side and read it, for we have been taught that the Left was turned into the Right. Thus it was, indeed, “the writing of God”.

הָא כֵּיצַד, מַאן דְּהֲוָה מִסִּטְרָא דָּא, הֲוָה קָרֵי בְּדָא, אָנֹכִי יְיָ' אֱלֹהֶיךָ. וּמֵאִלֵּין אַתְוָון הֲוָה חָמֵי, וְקָרֵי לא תִּרְצַח. הֲוָה קָרֵי לא יִהְיֶה לְךָ. וַהֲוָה חָמֵי וְקָרֵי, לֹא תִּנְאַף. וַהֲוָה קָרֵי לֹא תִשָּׂא אֶת שֵׁם יְיָ' אֱלֹהֶיךָ לַשָּׁוְא. וַהֲוָה חָמֵי וְקָרֵי לא תִּגְנֹב. וְכֹלָּא מִסִּטְרָא דָּא, וְכָךְ לְכֻלְּהוּ, וּכְדֵין מִסִּטְרָא אַחֲרָא, וְכֻלְּהוּ כְּלִילָן דָּא בְּדָא כְּהַאי גַּוְונָא. הֲדָא הוּא דִכְתִיב, (שמות ל״ב:ט״ז) מִכְתַּב אֱלהִים הוּא. מִכְתַּב אֱלֹהִים הוּא וַדַּאי. What happened was this: he who stood on one side read, ‘I am the Lord thy God”, and out of these letters he could see the words, “Thou shalt not murder.” Then he read, “Thou shalt not have (other gods)”, and at the same time could see the words “Thou shalt not commit adultery”. Then he went on reading, “Thou shalt not take the name of the Lord thy God in vain”, and saw from the other side the words, “Thou shalt not steal”, and so on. And conversely, if he looked at the other side.’

וַיֵּרֶד מֹשֶׁה אֶל הָעָם וַיֹּאמֶר אֲלֵיהֶם. רַבִּי יוֹסֵי אָמַר, מַאי אֲמִירָא דָּא דִּכְתִּיב וַיֹּאמֶר אֲלֵיהֶם, וְלָא כְּתִיב מַאי קָאָמַר. אָמַר רִבִּי יִצְחָק, תָּא חֲזֵי, אָרְחָא דְּעָלְמָא הוּא, כַּד אָתֵי חֶדְוָותָא לְבַר נָשׁ, אוֹ כַּד אָתֵי צַעֲרָא, עַד לָא יָדַע מִנֵּיהּ לָא יָכִיל לְמִסְבַּל, דְּהָא לִבָּא אִתְפְּרַח לְשַׁעֲתָא. וְכַד יָדַע מִנֵּיהּ, קָאִים בְּקִיוּמֵיהּ, וְיָכִיל לְמִסְבַּל. כָּל שֶׁכֵּן הָכָא, (נ"א והכא לאו הכי) דְּהָא מֹשֶׁה אָמַר לוֹן כָּל מַה דְּהֲוָה לְבָתַר, וְאַתְקִיף לִבַּיְיהוּ בְּמִלִּין, וְלָא יָכִילוּ לְמִסְבַּל. כָּל שֶׁכֵּן אִי לָא אָמַר לוֹן מִידִי. וּבְּגִין כָּךְ וַיֹּאמֶר אֲלֵיהֶם בְּקַדְמִיתָא, וְאִתְתָּקַּף לִבַּיְיהוּ. וּלְבָתַר וַיְדַבֵּר אֱלהִים. AND MOSES WENT DOWN UNTO THE PEOPLE AND SAID UNTO THEM. R. Jose asked: What is the point of this remark, seeing that we are not told what he said?’ R. Isaac replied: ‘It is well known that when a person is expecting some great good fortune or misfortune to befall him, before the event happens he is in a state of great nervous tension and can hardly control himself; but once the best or the worst is known, he regains his equanimity. Now in this case Moses actually prepared the Israelites for the great event which was about to take place, and yet when it came it almost overwhelmed them, so we may imagine what would have happened if he had not prepared them. And this is the meaning of “he said”: he told them what was going to happen so as to fortify them beforehand. And with all this, as has been already mentioned, they could not endure the revelation when it came,

וְעִם כָּל דָּא, לָא יָכִילוּ לְמִסְבַּל, דְּהָא תָּנֵינָן, אָמַר ר' יְהוּדָה אָמַר ר' חִיָּיא אָמַר ר' יוֹסֵי, כַּד שָׁמְעוּ מִלָּה דְּקוּדְשָׁא בְּרִיךְ הוּא, פַּרְחַת נִשְׁמָתַיְיהוּ, וְסַלְּקָא נִשְׁמָתַיְיהוּ דְּיִשְׂרָאֵל, עַד כּוּרְסֵי יְקָרָא דִּילֵיהּ, לְאִתְדַּבְּקָא תַּמָּן. for, as R. Judah said in the name of R. Hiya, in the name of R. Jose: “When the Israelites heard the words of the Holy One, their souls flew from them and ascended up to the Throne of Glory in order to cleave to it.

אָמְרָה אוֹרַיְיתָא קָמֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא, וְכִי לְמַגָּנָא הֲוֵינָא מִתְּרֵי אַלְפֵי שְׁנִין, עַד לָא אִתְבְּרֵי עָלְמָא, לְמַגָּנָא כְּתִיב בָּהּ, (ויקרא י״ז:י״ג) וְאִישׁ אִישׁ מִבְּנֵי יִשְׂרָאֵל וּמִן הַגֵר הַגָר בְּתוֹכָם (ויקרא כ״ד:ט״ו) וְאֶל בְּנֵי יִשְׂרָאֵל תְּדַבֵּר לֵאמֹר. (ויקרא כה) כִּי לִי בְנֵי יִשְׂרָאֵל עֲבָדִים. אָן אִינּוּן בְּנִי יִשְׂרָאֵל. בָּהּ שַׁעֲתָא, אָהַדְרַת אוֹרַיְיתָא נִשְׁמָתַיְיהוּ דְּיִשְׂרָאֵל, כָּל חַד וְחַד לְאַתְרֵיהּ. אוֹרַיְיתָא אַתְקִיפַת, וַאֲחִידַת בְּהוּ בְּנִשְׁמָתַיְיהוּ, לְאָהַדְּרָא לְהוּ לְיִשְׂרָאֵל הֲדָא הוּא דִכְתִיב, (תהילים י״ט:ח׳) תּוֹרַת יְיָ' תְּמִימָה מְשִׁיבַת נָפֶשׁ. מְשִׁיבַת נֶפֶשׁ מַמָּשׁ. Said the Torah to the Holy One: ‘Was it then for nothing and to no purpose that I was fashioned two thousand years before the creation of the world? Is it all in vain that in me is inscribed “Every man of the children of Israel”, “speak to the children of Israel”, “the children of Israel are servants unto Me”, “These are the children of Israel”, and diverse other words of a like character? Where, then, are these children of Israel? At that hour the children of Israel received again the souls which had fled in the wake of the Divine splendour, for the Torah returned them every one to its own place; yea, she took hold of them and gave them back to their owners, each to the body which was its proper dwelling. This is the significance of the words: “The Torah of the Lord is perfect, returning (meshibath) the soul” (Ps. 19, 7): “returning” in the literal sense.’

תָּאנָא, כְּתִיב (דברי הימים א כ״ט:כ״ג) וַיֵּשֶׁב שְׁלֹמֹה עַל כִּסֵּא יְיָ' לְמֶלֶךְ, כְּמָה דִּכְתִּיב, (מלכים א י׳:י״ט) שֵׁשׁ מַעֲלוֹת לַכִּסֵּא. ר' אַבָּא אָמַר, דְּקַיְּימָא סִיהֲרָא בְּאַשְׁלָמוּתָא. דְּתָנֵינָן, בְּיוֹמוֹי דְּשְׁלֹמֹה, קַיְּימָא סִיהֲרָא בְּאַשְׁלָמוּתָא. There is a tradition concerning King Solomon, that when he first sat on his throne the Moon was in her fulness,

אֵימָתַי בְּאַשְׁלָמוּתָא. (נ"א תאנא כתיב ותרב חכמת שלמה וגו' מאי ותרב, אמר ר' אבא דקיימא סיהרא באשלמותא מאי באשלמותא) דְּקַיְּימָא בַּחֲמִשָּׁה עָשָׂר, כְּמָה דְּתָנֵינָן, אַבְרָהָם. יִצְחָק. יַעֲקֹב. יְהוּדָה. פֶּרֶץ. חֶצְרוֹן. רָם. עֲמִּינָדָב. נַחְשׁוֹן. שַׂלְמוֹן. בּוֹעַז. עוֹבֵד. יִשַׁי. דָּוִד. שְׁלֹמֹה. כַּד אָתָא שְׁלֹמֹה, קַיְּימָא סִיהֲרָא בְּאַשְׁלָמוּתָא. הֲדָא הוּא דִכְתִיב, וַיֵּשֶׁב שְׁלֹמֹה עַל כִּסֵּא יְיָ' לְמֶלֶךְ. וּכְתִיב שֵׁשׁ מַעֲלוֹת לַכִּסֵּא. כֹּלָּא כְּגַוְונָא דִּלְעֵילָּא. as he was the fifteenth in descent from Abraham, the pedigree being Abraham, Isaac, Jacob, Judah, Perez, Hezron, Ram (Ruth 4, 19), Aminadab, Nahshon, Shalmon, Boaz, Obed, Jesse, David, Solomon. Therefore it is written: “Then Solomon sat on the throne of the Lord” (I Chr. 29, 23), and also “six ascents had the throne”, thus being a replica of the Supernal Throne.

בְּיוֹמוֹי דְּצִדְקִיָּה, קַיְּימָא סִיהֲרָא בִּפְגִימוּתָא, וְאִתְפְּגִים. כְּמָה דְאַתְּ אָמֵר, (ישעיהו י״ג:י׳) וַיָרֵחַ לֹא יַגִּיהַּ אוֹרוֹ. דְּתָנֵינָן, (ויקרא מ' ע"ב) בְּיוֹמוֹי דְּצִדְקִיָּה, אִתְפְּגִים סִיהֲרָא, וְאִתְחַשּׁכוּ אַנְפַּיְיהוּ דְּיִשְׂרָאֵל. In the days of Zedekiah, the Moon was in her wane, and the face of Israel was darkened.

פּוּק וְחָשִׁיב, רְחַבְעָם. אָבִיהָ. אָסָא. יְהוֹשָׁפָט. יְהוֹרָם. אֲחַזְיָהוּ. יוֹאָשׁ. אֲמַצְיָהוּ. עוּזִיָּהוּ. יוֹתָם. אָחָז. יְחִזְקִיָּהוּ. מְנַשֶּׁה. אָמוֹן. יֹאשִׁיָּהוּ. צִדְקִיָּהוּ. וְכַד אָתָא צִדְקִיָּהוּ אִתְפְּגִים סִיהֲרָא וְקַיְּימָא עַל פְּגִימוּתָא. דִּכְתִּיב, (ירמיהו נ״ב:י״א) וְאֶת עֵינֵי צִדְקִיָּה עִוֵּר. בֵּיהּ זִמְנָא (איכה ב׳:א׳) הִשְׁלִיךְ (ויקרא קי"ד ע"א) מִשָּׁמַיִם אֶרֶץ. הַאי אֶרֶץ אִתְעַבְּרָא מִקָּמֵי שָׁמַיִם, וְאִתְרָחָקַת מִנֵּיהּ, וְאִתְחַשְּׁכָא הַאי אֶרֶץ. (כלומר דקיימא סיהרא בפגימותא). He was the fifteenth from Solomon, his pedigree being Rehoboam, Abiah, Asa, Jehoshaphat, Jehoram, Ahaziah, Joash, Amaziah, Uzziah, Jotham, Ahaz, Hezekiah, Manasseh, Amon, Josiah, Zedekiah. When Zedekiah came the Moon waned and remained thus, for it is written: “He (the king of Babylon) blinded the eyes of Zedekiah” (Jer. 52, 11). Then “He cast down from heaven unto the earth the beauty of Israel” (Lam. 2, 1). The earth was removed far from the heaven and became dark.

תָּאנָא, בְּשַׁעֲתָא דְּקַיְימוּ יִשְׂרָאֵל עַל טוּרָא דְּסִינַי שָׁארֵי סִיהֲרָא לְאַנְהָרָא, דִּכְתִּיב, (שמואל ב כ״ב:י׳) וַיֵּט שָׁמַיִם וַיֵּרַד. מַהוּ וַיֵּרַד. דְּקָרִיב שִׁמְשָׁא לְגַבֵּי סִיהֲרָא, וְשָׁרֵי לְאַנְהָרָא סִיהֲרָא. דִּכְתִּיב, (במדבר ב׳:ג׳) דֶּגֶל מַחֲנֵה יְהוּדָה מִזְרָחָה. When the Israelites stood by Mount Sinai the Moon began to shine forth, as it is written: “He bowed the heavens and came down” (2 Sam. 22, 10), meaning that the Sun approached the Moon, and the Moon began to shine, this being expressed in the words: “And on the east side toward the rising of the sun shall they of the standard of the camp of Judah pitch throughout their armies” (Num. 2, 3).

בְּטוּרָא דְּסִינַי, אִתְמָנָא יְהוּדָה, רוֹפִינֻס בְּמַלְכוּתָא, דִּכְתִּיב, (הושע י״ב:א׳) וִיהוּדָה עוֹד רֵד עִם אֵל וְעִם קְדוֹשִׁים נֶאֱמָן. (נ"א רבי יצחק אמר מהכא ויהודה עוד רד עם אל הוי שולטנא בשעתא דהאי אל שליט מלכותיה על טורא דסיני בהאי שעתא שליט מלכותא דיהודה) מַהוּ וְעִם קְדוֹשִׁים נֶאֱמָן. כַּד אָמַר קוּדְשָׁא בְּרִיךְ הוּא לְיִשְׂרָאֵל, וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ, נֶאֱמָן הֲוָה יְהוּדָה לְקַבְּלָא מַלְכוּתָא, וְשָׁאֲרִי סִיהֲרָא לְאַנְהָרָא. On Mount Sinai was Judah appointed chief in the kingdom. R. Isaac found this expressed in the words: “But Judah still ruleth with God, and is faithful with the saints” (Hos. 12, 1), which means, that when God was ruling in His Kingdom on Mount Sinai, Judah was ruling in his; when the Holy One said to Israel: “And ye shall be unto Me a kingdom of priests and a holy nation”, Judah was found faithful and worthy to receive the kingdom, and therefore the Moon began to shine.

אָמַר רִבִּי חִיָּיא, כַּד אִתְגְּלִיפוּ אַתְוָון בְּלוּחֵי אֲבָנָא, הֲווֹ מִתְחַזְיָין בִּתְרֵין סִטְרִין, מִסִּטְרָא דָּא, וּמִסִּטְרָא דָּא, וְלוּחִין מֵאֶבֶן סַנְפִּירִינוֹן הֲווֹ, וְאִתְגְּלִיפוּ וְאִתְחַפְיָין בְּאֶשָּׁא חִוָּורָא, וְאַתְוָון הֲווֹ מֵאֶשָּׁא אוּכָמָא, וּמִתְגַּלְּפָן בִּתְרֵין סִטְרִין, מִסִּטְרָא דָּא וּמִסִּטְרָא דָּא. Said R. Hiya: ‘When the letters were engraved upon the two tablets of stone they were visible on both sides of the tablets. The tablets were of sapphire¹Heb. sanpirinon, prob. lapis-lazuli, v. Jastrow, s.v. stone, and the letters were formed of white fire and covered again with black fire, and were engraved upon both sides.’

אָמַר ר' אַבָּא, לוּחִין הֲווֹ בְּעֵינַיְיהוּ, וְאַתְוָון הֲווֹ טָאסִין, וּמִתְחַזְיָין בִּתְרֵין אֶשִׁין, אֶשָּׂא חִוָּורָא, וְאֶשָּׁא אוּכָמָא, לְאִתְחֲזָאָה כַּחֲדָא, יְמִינָא וּשְׂמָאלָא, דִּכְתִּיב, (משלי ג׳:ט״ז) אֹרֶךְ יָמִים בִּימִינָהּ בִּשְׂמֹאלָהּ וְגוֹ'. וְהָא כְּתִיב מִימִינוֹ אֵשׁ דָּת לָמוֹ. אֶלָּא מִסִּטְרָא דִּגְבוּרָה הֲוָה, וְאִתְכְּלִילַת בִּימִינָא. וּבְגִין כַּךְ אֶשָּׂא חִוָּורָא וְאֶשָּׁא אוּכָמָא. According to R. Abba, the tablets were not engraved, but the letters fluttered on to them, being visible in two colours of fire, white and black, in order to demonstrate the union of Right and Left, as it is written, “length of days is in her right hand and in her left hand is riches and honour” (Prov. 3, 16). But are we not told that “from his right hand (came) a fiery law to them” (Deut. 33, 2)? The truth is that although the Torah emanated from the side of Power-that is the Left-the Left Side was included in the Right, and thus Justice was tempered by Mercy, which was symbolized by the two fires: white for Mercy, black for Power and Severity.

תָּאנָא, כְּתִיב (שמות ל״ב:ט״ז) וְהַלֻּחֹת מַעֲשֵׂה אֱלהִים הֵמָּה וְגו', (מעשה אלהים ודאי) אָמַר רִבִּי יְהוּדָה, וְהַלֻּחֹת כְּתִיב, חַד. תְּרֵי הֲווֹ וּמִתְחַזְיָין חַד. וָעֶשֶׁר אֲמִירָן מִתְגַּלְּפֵי בְּהוּ. חָמֵשׁ כְּלִילָן בְּחָמֵשׁ, לְמֶהֱוֵי כֹּלָּא יְמִינָא. מַעֲשֵׂה אֱלהִים הֵמָּה וַדַּאי. It is written: “And the tablets were the work of God” (Ex. 32, 18). They were indeed so, for, as R. Judah said: ‘The word ha-luhoth (the tablets) being written in a defective form, indicates that although they were two they appeared like one, and the Ten Words were engraved upon them, one section of five being included in, or superimposed on, the other five, so that they should be included in the emanations of the Right Side, that is, of Mercy; and in this way they were indeed the very “work of God”.’

רַבִּי יִצְחָק אָמַר, שֶׁל סַנְפִּירִינוֹן הָווֹ, וּתְרֵין אַבְנִין הֲווֹ. וְאַבְנִין הֲווֹ סְתִימָאן. נָשִׁיב קוּדְשָׁא בְּרִיךְ הוּא בְּרוּחָא, וְאִתְפָּשָׁטוּ וְאִתְגְּלִיפוּ תְּרֵין לוּחִין. ר' יְהוּדָה אָמַר, כְּעֵין סַנְפִּירִינוֹן הֲווֹ. (דהוה אבן טבא) מַשְׁמַע דִּכְתִּיב מַעֲשֵׂה אֱלֹהִים הֵמָּה. R. Isaac said: ‘They were originally two sapphire stones which were rough-hewn, but the Holy One caused a wind to blow upon them, which smoothed them and transformed them into two tablets.’ To this R. Judah demurred, maintaining that they only looked like sapphire, being in reality a new creation. ‘This’, he said, ‘must be so, since it says that they were “the work of God”.’

אָמַר לֵיהּ, אִי הָכִי, סַנְפִּירִינוֹן דָּא דְּהוּא אַבְנָא טָבָא יַקִּירָא מִשְּׁאָר אַבְנִין, לָאו עוֹבָדָא דְּקוּדְשָׁא בְּרִיךְ הוּא אִינּוּן. אֲמַר לֵיהּ, בְּמַאי אוֹקִימְנָא מַעֲשֵׂה אֱלֹהִים הֵמָּה. הֵמָּה דַּיְיקָא. אֶלָּא תָּא חֲזֵי, כְּתִיב וְהַלֻּחֹת מַעֲשֵׂה אֱלהִים. הַלֻּחֹת כְּתִיב, וְלָא כְּתִיב וְהָאֲבָנִים מַעֲשֵׂה אֱלֹהִים הֵמָּה. To which R. Isaac retorted: ‘But is not the sapphire, the most precious of all stones, itself a “work of God”? ‘ Said R. Judah: ‘Why then does it say that these specially were a “work of God”? ‘ R. Isaac replied: ‘It does not say that the stones were a special work of God, but the tablets; and the spelling of the word luhoth (without vau) suggests that the miraculousness was not so much in the stones themselves as in their formation as tablets, and in the writing.’

אָמַר ר' שִׁמְעוֹן, כֹּלָּא חַד הוּא, אֲבָל אִלֵּין תְּרֵין לוּחִין עַד לָא אִתְבְּרֵי עָלְמָא הֲווֹ, וְאִסְתָּלָּקוּ מֵעֶרֶב שַׁבָּת, וְעָבַד לוֹן קוּדְשָׁא בְּרִיךְ הוּא, וְעוֹבָדוֹי הֲווֹ. Said R. Simeon: ‘Both interpretations are correct. These two tablets existed from before Creation, but were perfected on the sixth day of Creation specially for this purpose; thus they were a special creation of the Holy One.’

מִמַּה אִתְעָבִידוּ. תָּאנָא, מֵהַהוּא טַלָּא עִלָּאָה, דְּנָגִיד מֵעַתִּיקָא קַדִּישָׁא. וְכַד נָגִיד וְאִתְמְשַׁךְ לַחֲקַל דְּתַפּוּחִין קַדִּישִׁין, נָטַל קוּדְשָׁא בְּרִיךְ הוּא תְּרֵין כִּפּוֹרֵי מִנַּיְיהוּ, וְאִתְגְּלִידוּ, וְאִתְעָבִידוּ תְּרֵין אַבְנִין יַקִּירִין. נָשַׁב בְּהוּ, וְאִתְפָּשָׁטוּ לִתְרֵין לוּחִין, הֲדָא הוּא דִכְתִיב מַעֲשֵׂה אֱלהִים הֵמָּה וְהַמִּכְתָּב מִכְתַּב אֱלֹהִים הוּא. כְּמָה דִּכְתִּיב, (דברים ט׳:י׳) כְּתוּבִים בְּאֶצְבַּע אֱלהִים. Of what were they formed? Of the supernal dew which issues from the Holy Ancient One, of which, when it was descending on the “Field of the Holy Apples”, the Holy One took two drops, causing them to solidify and turn into two precious stones. Then He blew on them and they became flat like tablets. Thus both the stones and the writing were “a work of God”, “written with the finger of God” (Deut. 9, 10).

תָּאנָא, אֶצְבַּע אֱלֹהִים. הַהוּא אֶצְבַּע סָלִיק לַעֲשָׂרָה. כְּמָה דְּאִתְּמַר, אֶצְבַּע אֱלהִים הִיא. וְכָל אֶצְבַּע וְאֶצְבַּע סָלִיק לַעֲשָׂרָה, עַד דְּאִתְעָבִיד יְדָא שְׁלֵימָתָא, דִּכְתִּיב, (שמות י״ד:ל״א) וַיַּרְא יִשְׂרָאֵל אֶת הַיָּד הַגְּדוֹלָה. That “Finger” has the same symbolic significance as the “Finger of God” of which the Egyptian magicians spoke (Ex. 8, 19), each “finger” expanding into ten until it becomes the complete hand, such as Israel saw at the sea.’

אָמַר ר' יְהוּדָה, חָרוּת עַל הַלֻּחֹת, נְקִיבָן הֲווֹ אַבְנִין, וְאִתְחֲזִיאוּ לִתְרֵין סִטְרִין, חָרוּת גִּלּוּפָא דִּגְלִיפִין. אָמַר ר' אַבָּא, מֵהַאי סִטְרָא אִתְחָזֵי סִטְרָא אַחֲרָא, וְאִתְקְרֵי מֵהָכָא, מַה דִּכְתִּיב בְּסִטְרָא אַחֲרָא. Said R. Judah: ‘When it says that the “writing was… graven upon the tablets” (Ex. 32, 16), it means that the tablets were pierced, so that the writing could be seen from either side; the writing formed an engraving within an engraving.’ According to R. Abba, it was possible from one side to see the other side, and read the writing thereon.

רַבִּי אֶלְעָזָר אָמַר, בְּנִס הֲווֹ כְּתִיבִין, דְּכָל בְּנִי נָשָׁא, הֲווֹ אַמְרִין וְסָהֲדִין, דְּהָא מִכְתַּב אֱלהִים הוּא וַדַּאי, דְּהָא כָּל בְּנֵי עָלְמָא לָא יַכְלִין לְמִנְדַּע לוֹן כְּמָה דַּהֲווֹ. Said R. Eleazar: ‘They were written miraculously in order that every man might discern that it was “God’s writing”, being unable to find any other explanation of this double appearance.

לְדַעְתַּיְיהוּ דְּאִינּוּן דְּאַמְרִין, נְקִיבִין הֲווֹ, מִי כְּתִיב חָרוּת בַּלֻּחֹת, עַל הַלֻּחֹת כְּתִיב. אֶלָּא הָכִי תָּאנָא, חֲמִשָּׁא קָלִין אִינּוּן לִימִינָא, וְחַמְשָׁא לִשְׂמָאלָא. וְאִינּוּן דִּשְׂמָאלָא כְּלִילָן בִּימִינָא. וּמִן יְמִינָא, אִתְחָזוּן אִינּוּן דִּשְׂמָאלָא, וְהָכָא כֹּלָּא אִיהוּ יְמִינָא, וְאִתְכְּלִילָן אִלֵּין בְּאִלֵּין, מַאן דְּהֲוָה בְּסִטְרָא דָּא, חָמֵי לְסִטְרָא אַחֲרָא, וְקָרֵי לוֹן לְאִינוּן אַתְוָון. דְּהָא תָּנֵינָן, שְׂמָאלָא אִתְחֲזָר יְמִינָא, דִּכְתִּיב מִימִינוֹ אֵשׁ דָּת לָמוֹ, וּבְגִין כַּךְ מִכְתַּב אֱלֹהִים הוּא וַדַּאי. Besides, if the tablets were pierced, as has been suggested, why does it not say that the writing was graven “in the tablets” instead of “upon the tablets”? The fact, however, is, as we have been taught, that five Words were written on the right and five on the left, and those of the left were included in those of the right, and from (within) the right one could see those of the left, so that all was on the right, and all were fused one with the other. He who stood at one side could see (therein) what was on the other side and read it, for we have been taught that the Left was turned into the Right. Thus it was, indeed, “the writing of God”.

הָא כֵּיצַד, מַאן דְּהֲוָה מִסִּטְרָא דָּא, הֲוָה קָרֵי בְּדָא, אָנֹכִי יְיָ' אֱלֹהֶיךָ. וּמֵאִלֵּין אַתְוָון הֲוָה חָמֵי, וְקָרֵי לא תִּרְצַח. הֲוָה קָרֵי לא יִהְיֶה לְךָ. וַהֲוָה חָמֵי וְקָרֵי, לֹא תִּנְאַף. וַהֲוָה קָרֵי לֹא תִשָּׂא אֶת שֵׁם יְיָ' אֱלֹהֶיךָ לַשָּׁוְא. וַהֲוָה חָמֵי וְקָרֵי לא תִּגְנֹב. וְכֹלָּא מִסִּטְרָא דָּא, וְכָךְ לְכֻלְּהוּ, וּכְדֵין מִסִּטְרָא אַחֲרָא, וְכֻלְּהוּ כְּלִילָן דָּא בְּדָא כְּהַאי גַּוְונָא. הֲדָא הוּא דִכְתִיב, (שמות ל״ב:ט״ז) מִכְתַּב אֱלהִים הוּא. מִכְתַּב אֱלֹהִים הוּא וַדַּאי. What happened was this: he who stood on one side read, ‘I am the Lord thy God”, and out of these letters he could see the words, “Thou shalt not murder.” Then he read, “Thou shalt not have (other gods)”, and at the same time could see the words “Thou shalt not commit adultery”. Then he went on reading, “Thou shalt not take the name of the Lord thy God in vain”, and saw from the other side the words, “Thou shalt not steal”, and so on. And conversely, if he looked at the other side.’

וַיֵּרֶד מֹשֶׁה אֶל הָעָם וַיֹּאמֶר אֲלֵיהֶם. רַבִּי יוֹסֵי אָמַר, מַאי אֲמִירָא דָּא דִּכְתִּיב וַיֹּאמֶר אֲלֵיהֶם, וְלָא כְּתִיב מַאי קָאָמַר. אָמַר רִבִּי יִצְחָק, תָּא חֲזֵי, אָרְחָא דְּעָלְמָא הוּא, כַּד אָתֵי חֶדְוָותָא לְבַר נָשׁ, אוֹ כַּד אָתֵי צַעֲרָא, עַד לָא יָדַע מִנֵּיהּ לָא יָכִיל לְמִסְבַּל, דְּהָא לִבָּא אִתְפְּרַח לְשַׁעֲתָא. וְכַד יָדַע מִנֵּיהּ, קָאִים בְּקִיוּמֵיהּ, וְיָכִיל לְמִסְבַּל. כָּל שֶׁכֵּן הָכָא, (נ"א והכא לאו הכי) דְּהָא מֹשֶׁה אָמַר לוֹן כָּל מַה דְּהֲוָה לְבָתַר, וְאַתְקִיף לִבַּיְיהוּ בְּמִלִּין, וְלָא יָכִילוּ לְמִסְבַּל. כָּל שֶׁכֵּן אִי לָא אָמַר לוֹן מִידִי. וּבְּגִין כָּךְ וַיֹּאמֶר אֲלֵיהֶם בְּקַדְמִיתָא, וְאִתְתָּקַּף לִבַּיְיהוּ. וּלְבָתַר וַיְדַבֵּר אֱלהִים. AND MOSES WENT DOWN UNTO THE PEOPLE AND SAID UNTO THEM. R. Jose asked: What is the point of this remark, seeing that we are not told what he said?’ R. Isaac replied: ‘It is well known that when a person is expecting some great good fortune or misfortune to befall him, before the event happens he is in a state of great nervous tension and can hardly control himself; but once the best or the worst is known, he regains his equanimity. Now in this case Moses actually prepared the Israelites for the great event which was about to take place, and yet when it came it almost overwhelmed them, so we may imagine what would have happened if he had not prepared them. And this is the meaning of “he said”: he told them what was going to happen so as to fortify them beforehand. And with all this, as has been already mentioned, they could not endure the revelation when it came,

וְעִם כָּל דָּא, לָא יָכִילוּ לְמִסְבַּל, דְּהָא תָּנֵינָן, אָמַר ר' יְהוּדָה אָמַר ר' חִיָּיא אָמַר ר' יוֹסֵי, כַּד שָׁמְעוּ מִלָּה דְּקוּדְשָׁא בְּרִיךְ הוּא, פַּרְחַת נִשְׁמָתַיְיהוּ, וְסַלְּקָא נִשְׁמָתַיְיהוּ דְּיִשְׂרָאֵל, עַד כּוּרְסֵי יְקָרָא דִּילֵיהּ, לְאִתְדַּבְּקָא תַּמָּן. for, as R. Judah said in the name of R. Hiya, in the name of R. Jose: “When the Israelites heard the words of the Holy One, their souls flew from them and ascended up to the Throne of Glory in order to cleave to it.

תָּאנָא, כְּתִיב (דברי הימים א כ״ט:כ״ג) וַיֵּשֶׁב שְׁלֹמֹה עַל כִּסֵּא יְיָ' לְמֶלֶךְ, כְּמָה דִּכְתִּיב, (מלכים א י׳:י״ט) שֵׁשׁ מַעֲלוֹת לַכִּסֵּא. ר' אַבָּא אָמַר, דְּקַיְּימָא סִיהֲרָא בְּאַשְׁלָמוּתָא. דְּתָנֵינָן, בְּיוֹמוֹי דְּשְׁלֹמֹה, קַיְּימָא סִיהֲרָא בְּאַשְׁלָמוּתָא. There is a tradition concerning King Solomon, that when he first sat on his throne the Moon was in her fulness,

אֵימָתַי בְּאַשְׁלָמוּתָא. (נ"א תאנא כתיב ותרב חכמת שלמה וגו' מאי ותרב, אמר ר' אבא דקיימא סיהרא באשלמותא מאי באשלמותא) דְּקַיְּימָא בַּחֲמִשָּׁה עָשָׂר, כְּמָה דְּתָנֵינָן, אַבְרָהָם. יִצְחָק. יַעֲקֹב. יְהוּדָה. פֶּרֶץ. חֶצְרוֹן. רָם. עֲמִּינָדָב. נַחְשׁוֹן. שַׂלְמוֹן. בּוֹעַז. עוֹבֵד. יִשַׁי. דָּוִד. שְׁלֹמֹה. כַּד אָתָא שְׁלֹמֹה, קַיְּימָא סִיהֲרָא בְּאַשְׁלָמוּתָא. הֲדָא הוּא דִכְתִיב, וַיֵּשֶׁב שְׁלֹמֹה עַל כִּסֵּא יְיָ' לְמֶלֶךְ. וּכְתִיב שֵׁשׁ מַעֲלוֹת לַכִּסֵּא. כֹּלָּא כְּגַוְונָא דִּלְעֵילָּא. as he was the fifteenth in descent from Abraham, the pedigree being Abraham, Isaac, Jacob, Judah, Perez, Hezron, Ram (Ruth 4, 19), Aminadab, Nahshon, Shalmon, Boaz, Obed, Jesse, David, Solomon. Therefore it is written: “Then Solomon sat on the throne of the Lord” (I Chr. 29, 23), and also “six ascents had the throne”, thus being a replica of the Supernal Throne.

בְּיוֹמוֹי דְּצִדְקִיָּה, קַיְּימָא סִיהֲרָא בִּפְגִימוּתָא, וְאִתְפְּגִים. כְּמָה דְאַתְּ אָמֵר, (ישעיהו י״ג:י׳) וַיָרֵחַ לֹא יַגִּיהַּ אוֹרוֹ. דְּתָנֵינָן, (ויקרא מ' ע"ב) בְּיוֹמוֹי דְּצִדְקִיָּה, אִתְפְּגִים סִיהֲרָא, וְאִתְחַשּׁכוּ אַנְפַּיְיהוּ דְּיִשְׂרָאֵל. In the days of Zedekiah, the Moon was in her wane, and the face of Israel was darkened.

פּוּק וְחָשִׁיב, רְחַבְעָם. אָבִיהָ. אָסָא. יְהוֹשָׁפָט. יְהוֹרָם. אֲחַזְיָהוּ. יוֹאָשׁ. אֲמַצְיָהוּ. עוּזִיָּהוּ. יוֹתָם. אָחָז. יְחִזְקִיָּהוּ. מְנַשֶּׁה. אָמוֹן. יֹאשִׁיָּהוּ. צִדְקִיָּהוּ. וְכַד אָתָא צִדְקִיָּהוּ אִתְפְּגִים סִיהֲרָא וְקַיְּימָא עַל פְּגִימוּתָא. דִּכְתִּיב, (ירמיהו נ״ב:י״א) וְאֶת עֵינֵי צִדְקִיָּה עִוֵּר. בֵּיהּ זִמְנָא (איכה ב׳:א׳) הִשְׁלִיךְ (ויקרא קי"ד ע"א) מִשָּׁמַיִם אֶרֶץ. הַאי אֶרֶץ אִתְעַבְּרָא מִקָּמֵי שָׁמַיִם, וְאִתְרָחָקַת מִנֵּיהּ, וְאִתְחַשְּׁכָא הַאי אֶרֶץ. (כלומר דקיימא סיהרא בפגימותא). He was the fifteenth from Solomon, his pedigree being Rehoboam, Abiah, Asa, Jehoshaphat, Jehoram, Ahaziah, Joash, Amaziah, Uzziah, Jotham, Ahaz, Hezekiah, Manasseh, Amon, Josiah, Zedekiah. When Zedekiah came the Moon waned and remained thus, for it is written: “He (the king of Babylon) blinded the eyes of Zedekiah” (Jer. 52, 11). Then “He cast down from heaven unto the earth the beauty of Israel” (Lam. 2, 1). The earth was removed far from the heaven and became dark.

תָּאנָא, בְּשַׁעֲתָא דְּקַיְימוּ יִשְׂרָאֵל עַל טוּרָא דְּסִינַי שָׁארֵי סִיהֲרָא לְאַנְהָרָא, דִּכְתִּיב, (שמואל ב כ״ב:י׳) וַיֵּט שָׁמַיִם וַיֵּרַד. מַהוּ וַיֵּרַד. דְּקָרִיב שִׁמְשָׁא לְגַבֵּי סִיהֲרָא, וְשָׁרֵי לְאַנְהָרָא סִיהֲרָא. דִּכְתִּיב, (במדבר ב׳:ג׳) דֶּגֶל מַחֲנֵה יְהוּדָה מִזְרָחָה. When the Israelites stood by Mount Sinai the Moon began to shine forth, as it is written: “He bowed the heavens and came down” (2 Sam. 22, 10), meaning that the Sun approached the Moon, and the Moon began to shine, this being expressed in the words: “And on the east side toward the rising of the sun shall they of the standard of the camp of Judah pitch throughout their armies” (Num. 2, 3).

בְּטוּרָא דְּסִינַי, אִתְמָנָא יְהוּדָה, רוֹפִינֻס בְּמַלְכוּתָא, דִּכְתִּיב, (הושע י״ב:א׳) וִיהוּדָה עוֹד רֵד עִם אֵל וְעִם קְדוֹשִׁים נֶאֱמָן. (נ"א רבי יצחק אמר מהכא ויהודה עוד רד עם אל הוי שולטנא בשעתא דהאי אל שליט מלכותיה על טורא דסיני בהאי שעתא שליט מלכותא דיהודה) מַהוּ וְעִם קְדוֹשִׁים נֶאֱמָן. כַּד אָמַר קוּדְשָׁא בְּרִיךְ הוּא לְיִשְׂרָאֵל, וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ, נֶאֱמָן הֲוָה יְהוּדָה לְקַבְּלָא מַלְכוּתָא, וְשָׁאֲרִי סִיהֲרָא לְאַנְהָרָא. On Mount Sinai was Judah appointed chief in the kingdom. R. Isaac found this expressed in the words: “But Judah still ruleth with God, and is faithful with the saints” (Hos. 12, 1), which means, that when God was ruling in His Kingdom on Mount Sinai, Judah was ruling in his; when the Holy One said to Israel: “And ye shall be unto Me a kingdom of priests and a holy nation”, Judah was found faithful and worthy to receive the kingdom, and therefore the Moon began to shine.