Parshat Ki Tisa 5779
Rabbi Jablinowitz
We read in this week's parsha about both the first set of Luchos and the second set of Luchos. When Moshe Rabbeinu comes down from Har Sinai with the first set, the Torah tells us (Chapter 32, Pasuk 16), Ma'ase Elokim Heimah, they were the handiwork of Gd. And the letters were, Mitchtav Elokim Hu Charus al HaLuchos; the letter were also "written" by Gd, inscribed into the Luchos. However, upon seeing Bnei Yisrael sin with the golden calf, Moshe threw down these Luchos and broke them. After Hashem forgave Bnei Yisrael, He tells Moshe (Chapter 34, Pasuk 1) Pesal Lecha Shnei Luchos Avanim Karishonim, carve out for yourselves two Luchos similar to the first ones, and I will write on them the same words which were written on the first set.
The Medrash, however, teaches that they weren't quite the same. We learn in the Medrash Rabbah on our parsha (46, 1), that Moshe Rabbeinu was upset after he broke the Luchos. Hashem tells him, don't worry, the Luchos you broke only contained the Aseres HaDibros; the second set I am giving you now contain Halachot, Midrash, and Agadot as well. And the Medrash concludes by quoting a pasuk from Iyov (Chapter 11, Pasuk 6), Vayaged Lecha Ta'alumos Chachmah, He taught you the secrets of wisdom.
What is the meaning of this Medrash and why were there additions to the Aseres HaDibros in the second set of Luchos?
The Sfas Emes explains that the letters on the Luchos were like the Neshamah and the Luchos themselves were like the body. As we mentioned above, the Torah describes both the Luchos and the letters as being Divine; Ma'aseh Elokim and Michtav Elokim. And the Divine aspect of the Luchos was mirrored by the high level of Kedushah that Bnei Yisrael were on when they received the Torah. The pasuk says in describing them at Har Sinai (Tehillim, Chapter 82, Pasuk 6), Ani Amarti Elokim Atem U'Bnei Elyon Kulchem. Rashi on the pasuk explains that Bnei Yisrael were like angels at Matan Torah. Their holy Neshamos weren't trapped inside their bodies; they experienced a spiritual freedom freely traversing between the physical world below and the upper spheres.
This freedom experienced by Bnei Yisrael is expressed in the pasuk we quoted above. The pasuk says V'HaMichtav Michtav Elokim Hu Charus al HaLuchos. The pasuk says the words wereinscribed in the Luchos and Chazal darshen in Eiruvin 54A Al Tikrei Charus Ela Cheirus, don't read the word as inscribed but rather as free. And we learn from here that only one who learns Torah is truly free.
The Shlah Hakadosh teaches that when Chazal teach Al Tikrei…Ela, it doesn't mean to abandon the simple meaning of the words; rather it gives us insight into the true meaning of the actual word in the text. And here as well, the inscription of the words in the Luchos were Divine indicating freedom from the limitations of the physical world. This is why the first of the Dibros was Anochi Hashem Elokecha Asher Hotzaisicha M'Eretz Mitzrayim; the physical and spiritual freedom we achieved from leaving Egypt is what enabled us to receive the Torah at Har Sinai.
This idyllic situation changed with the cheit ha'egel. When Moshe Rabbeinu broke the Luchos the Medrash says that the letters flew up in the air. They were returning back to the Olam Ha'Elyon. Their replacement was very different. Instead of the Luchos being Ma'ase Elokim, the second Luchos were being made by Moshe Rabbeinu. They were lacking the Divine quality of the first set, mirroring the to level which Bnei Yisrael had descended.
This is what the Medrash means when it says that the second Luchos had Medrashim and Aggadah and Halachot. In order for Bnei Yisrael to receive the Torah in their present state they needed the Torah to be presented in a form understandable to them in the physical world. Their Neshamos were now trapped in their physical form, limiting their ability to connect to the Divine Torah. When the Medrash says that the first Luchos just contained the Aseres HaDibros it's because Bnei Yisrael were on a level that this was sufficient for them to connect to Hashem's Torah. The first set of Luchos were Torah Shebichsav and Bnei Yisrael were able to receive the light of the Torah directly from Hashem. But the second set of Torah Shebe'alpeh contained a Torah more suitable to the physical world.
One of the ways to understand the Torah is to darshen using the thirteen principles. The Sfas Emes teaches that the thirteen principles of darshening the Torah have their source in the thirteen attributes of Hashem that He taught Moshe in our parsha. Just as we connect to Hashem in prayer by invoking the "Yud Gimel Midos", we can relate to the Torah of Hashem through the principles which are also referred to as the "Yud Gimel Midos". The second set of Luchos, which represent Torah Shebe'alpeh, have a structure and a process which enable us to learn. This is why the Medrash explains that the second contained Halachot, Midrash, and Agadot. These were now necessary for Bnei Yisrael to access the Ta'alumos Chachmah, the secrets of wisdom contained in the Torah.
Good Shabbos
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