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Eikev: Broken Tablets

בָּרוּךְ אַתָּה ה׳ אֱלֹהֵינוּ מֶלֶך הָעוֹלָם אֲשֶׁר קִדְּשָנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לַעֲסוֹק בְּדִבְרֵי תוֹרָה

בְּרוּךֶ אַתֶה חֲוָיָה שְׁכִינּוּ רוּחַ הָעוֹלָם אֲשֶׁר קִדַשְׁתַנוּ בְּמִצְוֹתֶיהֶ וְצִוְתָנוּ לַעֲסוֹק בְּדִבְרֵי תוֹרָה

בְּרוּכָה אַתְּ יָהּ אֱלֹהָתֵינוּ רוּחַ הָעוֹלָם אֲשֶׁר קֵרְבָתְנוּ לַעֲבוֹדָתָהּ וְצִוְתָנוּ לַעֲסוֹק בְּדִבְרֵי תוֹרָה

Blessings for learning and studying Torah

Berakhot 11b:

Barukh atah Adonai Eloheinu melekh ha’olam asher kid’shanu b’mitzvotav v’tzivanu la’asok b’divrei Torah

Nonbinary Hebrew Project:

B’rucheh ateh Khavayah Shekhinu ruach ha’olam asher kidash’tanu b’mitzvotei’he v’tziv’tanu la’asok b’divrei Torah

Feminine God Language:

Brukhah at Ya Elohateinu ruach ha’olam asher keir’vat’nu la’avodatah v’tziv’tavnu la’asok b’divrei Torah

וְיָדַעְתָּ֗ כִּ֠י לֹ֤א בְצִדְקָֽתְךָ֙ יְהֹוָ֣ה אֱ֠לֹהֶ֠יךָ נֹתֵ֨ן לְךָ֜ אֶת־הָאָ֧רֶץ הַטּוֹבָ֛ה הַזֹּ֖את לְרִשְׁתָּ֑הּ כִּ֥י עַם־קְשֵׁה־עֹ֖רֶף אָֽתָּה׃ זְכֹר֙ אַל־תִּשְׁכַּ֔ח אֵ֧ת אֲשֶׁר־הִקְצַ֛פְתָּ אֶת־יְהֹוָ֥ה אֱלֹהֶ֖יךָ בַּמִּדְבָּ֑ר לְמִן־הַיּ֞וֹם אֲשֶׁר־יָצָ֣אתָ ׀ מֵאֶ֣רֶץ מִצְרַ֗יִם עַד־בֹּֽאֲכֶם֙ עַד־הַמָּק֣וֹם הַזֶּ֔ה מַמְרִ֥ים הֱיִיתֶ֖ם עִם־יְהֹוָֽה׃ וּבְחֹרֵ֥ב הִקְצַפְתֶּ֖ם אֶת־יְהֹוָ֑ה וַיִּתְאַנַּ֧ף יְהֹוָ֛ה בָּכֶ֖ם לְהַשְׁמִ֥יד אֶתְכֶֽם׃ בַּעֲלֹתִ֣י הָהָ֗רָה לָקַ֜חַת לוּחֹ֤ת הָֽאֲבָנִים֙ לוּחֹ֣ת הַבְּרִ֔ית אֲשֶׁר־כָּרַ֥ת יְהֹוָ֖ה עִמָּכֶ֑ם וָאֵשֵׁ֣ב בָּהָ֗ר אַרְבָּעִ֥ים יוֹם֙ וְאַרְבָּעִ֣ים לַ֔יְלָה לֶ֚חֶם לֹ֣א אָכַ֔לְתִּי וּמַ֖יִם לֹ֥א שָׁתִֽיתִי׃ וַיִּתֵּ֨ן יְהֹוָ֜ה אֵלַ֗י אֶת־שְׁנֵי֙ לוּחֹ֣ת הָֽאֲבָנִ֔ים כְּתֻבִ֖ים בְּאֶצְבַּ֣ע אֱלֹהִ֑ים וַעֲלֵיהֶ֗ם כְּֽכׇל־הַדְּבָרִ֡ים אֲשֶׁ֣ר דִּבֶּר֩ יְהֹוָ֨ה עִמָּכֶ֥ם בָּהָ֛ר מִתּ֥וֹךְ הָאֵ֖שׁ בְּי֥וֹם הַקָּהָֽל׃ וַיְהִ֗י מִקֵּץ֙ אַרְבָּעִ֣ים י֔וֹם וְאַרְבָּעִ֖ים לָ֑יְלָה נָתַ֨ן יְהֹוָ֜ה אֵלַ֗י אֶת־שְׁנֵ֛י לֻחֹ֥ת הָאֲבָנִ֖ים לֻח֥וֹת הַבְּרִֽית׃ וַיֹּ֨אמֶר יְהֹוָ֜ה אֵלַ֗י ק֣וּם רֵ֤ד מַהֵר֙ מִזֶּ֔ה כִּ֚י שִׁחֵ֣ת עַמְּךָ֔ אֲשֶׁ֥ר הוֹצֵ֖אתָ מִמִּצְרָ֑יִם סָ֣רוּ מַהֵ֗ר מִן־הַדֶּ֙רֶךְ֙ אֲשֶׁ֣ר צִוִּיתִ֔ם עָשׂ֥וּ לָהֶ֖ם מַסֵּכָֽה׃ וַיֹּ֥אמֶר יְהֹוָ֖ה אֵלַ֣י לֵאמֹ֑ר רָאִ֙יתִי֙ אֶת־הָעָ֣ם הַזֶּ֔ה וְהִנֵּ֥ה עַם־קְשֵׁה־עֹ֖רֶף הֽוּא׃ הֶ֤רֶף מִמֶּ֙נִּי֙ וְאַשְׁמִידֵ֔ם וְאֶמְחֶ֣ה אֶת־שְׁמָ֔ם מִתַּ֖חַת הַשָּׁמָ֑יִם וְאֶֽעֱשֶׂה֙ אֽוֹתְךָ֔ לְגוֹי־עָצ֥וּם וָרָ֖ב מִמֶּֽנּוּ׃ וָאֵ֗פֶן וָֽאֵרֵד֙ מִן־הָהָ֔ר וְהָהָ֖ר בֹּעֵ֣ר בָּאֵ֑שׁ וּשְׁנֵי֙ לוּחֹ֣ת הַבְּרִ֔ית עַ֖ל שְׁתֵּ֥י יָדָֽי׃ וָאֵ֗רֶא וְהִנֵּ֤ה חֲטָאתֶם֙ לַיהֹוָ֣ה אֱלֹֽהֵיכֶ֔ם עֲשִׂיתֶ֣ם לָכֶ֔ם עֵ֖גֶל מַסֵּכָ֑ה סַרְתֶּ֣ם מַהֵ֔ר מִן־הַדֶּ֕רֶךְ אֲשֶׁר־צִוָּ֥ה יְהֹוָ֖ה אֶתְכֶֽם׃ וָאֶתְפֹּשׂ֙ בִּשְׁנֵ֣י הַלֻּחֹ֔ת וָֽאַשְׁלִכֵ֔ם מֵעַ֖ל שְׁתֵּ֣י יָדָ֑י וָאֲשַׁבְּרֵ֖ם לְעֵינֵיכֶֽם׃
Know, then, that it is not for any virtue of yours that your God יהוה is giving you this good land to possess; for you are a stiffnecked people. Remember, never forget, how you provoked your God יהוה to anger in the wilderness: from the day that you left the land of Egypt until you reached this place, you have continued defiant toward יהוה. At Horeb you so provoked יהוה that יהוה was angry enough with you to have destroyed you. I had ascended the mountain to receive the tablets of stone, the Tablets of the Covenant that יהוה had made with you, and I stayed on the mountain forty days and forty nights, eating no bread and drinking no water. And יהוה gave me the two tablets of stone inscribed by the finger of God, with the exact words that יהוה had addressed to you on the mountain out of the fire on the day of the Assembly. At the end of those forty days and forty nights, יהוה gave me the two tablets of stone, the Tablets of the Covenant. And יהוה said to me, “Hurry, go down from here at once, for the people whom you brought out of Egypt have acted wickedly; they have been quick to stray from the path that I enjoined upon them; they have made themselves a molten image.” יהוה further said to me, “I see that this is a stiffnecked people. Let Me alone and I will destroy them and blot out their name from under heaven, and I will make you a nation far more numerous than they.” I started down the mountain, a mountain ablaze with fire, the two Tablets of the Covenant in my two hands. I saw how you had sinned against your God יהוה: you had made yourselves a molten calf; you had been quick to stray from the path that יהוה had enjoined upon you. Thereupon I gripped the two tablets and flung them away with both my hands, smashing them before your eyes.
שָׁבַר אֶת הַלּוּחוֹת, מַאי דְּרַשׁ? אָמַר: וּמָה פֶּסַח שֶׁהוּא אֶחָד מִתַּרְיָ״ג מִצְוֹת, אָמְרָה תּוֹרָה: ״וְכׇל בֶּן נֵכָר לֹא יֹאכַל בּוֹ״. הַתּוֹרָה כּוּלָּהּ [כָּאן] וְיִשְׂרָאֵל מְשׁוּמָּדִים — עַל אַחַת כַּמָּה וְכַמָּה. וּמְנָלַן דְּהִסְכִּים הַקָּדוֹשׁ בָּרוּךְ הוּא עַל יָדוֹ? — שֶׁנֶּאֱמַר: ״אֲשֶׁר שִׁבַּרְתָּ״, וְאָמַר רֵישׁ לָקִישׁ: יִישַׁר כֹּחֲךָ שֶׁשִּׁבַּרְתָּ.
And he broke the tablets following the sin of the Golden Calf. What source did he interpret that led him to do so? Moses said: With regard to the Paschal lamb, which is only one of six hundred and thirteen mitzvot, the Torah stated: “And the Lord said unto Moses and Aaron: This is the ordinance of the Paschal offering; no alien shall eat of it” (Exodus 12:43), referring not only to gentiles, but to apostate Jews as well. Regarding the tablets, which represented the entire Torah, and Israel at that moment were apostates, as they were worshipping the calf, all the more so are they not worthy of receiving the Torah. And from where do we derive that the Holy One, Blessed be He, agreed with his reasoning? As it is stated: “The first tablets which you broke [asher shibarta]” (Exodus 34:1), and Reish Lakish said: The word asher is an allusion to the phrase: May your strength be true [yishar koḥakha] due to the fact that you broke the tablets.
בָּעֵ֨ת הַהִ֜וא אָמַ֧ר יְהֹוָ֣ה אֵלַ֗י פְּסׇל־לְךָ֞ שְׁנֵֽי־לוּחֹ֤ת אֲבָנִים֙ כָּרִ֣אשֹׁנִ֔ים וַעֲלֵ֥ה אֵלַ֖י הָהָ֑רָה וְעָשִׂ֥יתָ לְּךָ֖ אֲר֥וֹן עֵֽץ׃ וְאֶכְתֹּב֙ עַל־הַלֻּחֹ֔ת אֶ֨ת־הַדְּבָרִ֔ים אֲשֶׁ֥ר הָי֛וּ עַל־הַלֻּחֹ֥ת הָרִאשֹׁנִ֖ים אֲשֶׁ֣ר שִׁבַּ֑רְתָּ וְשַׂמְתָּ֖ם בָּאָרֽוֹן׃ וָאַ֤עַשׂ אֲרוֹן֙ עֲצֵ֣י שִׁטִּ֔ים וָאֶפְסֹ֛ל שְׁנֵי־לֻחֹ֥ת אֲבָנִ֖ים כָּרִאשֹׁנִ֑ים וָאַ֣עַל הָהָ֔רָה וּשְׁנֵ֥י הַלֻּחֹ֖ת בְּיָדִֽי׃ וַיִּכְתֹּ֨ב עַֽל־הַלֻּחֹ֜ת כַּמִּכְתָּ֣ב הָרִאשׁ֗וֹן אֵ֚ת עֲשֶׂ֣רֶת הַדְּבָרִ֔ים אֲשֶׁ֣ר דִּבֶּר֩ יְהֹוָ֨ה אֲלֵיכֶ֥ם בָּהָ֛ר מִתּ֥וֹךְ הָאֵ֖שׁ בְּי֣וֹם הַקָּהָ֑ל וַיִּתְּנֵ֥ם יְהֹוָ֖ה אֵלָֽי׃ וָאֵ֗פֶן וָֽאֵרֵד֙ מִן־הָהָ֔ר וָֽאָשִׂם֙ אֶת־הַלֻּחֹ֔ת בָּאָר֖וֹן אֲשֶׁ֣ר עָשִׂ֑יתִי וַיִּ֣הְיוּ שָׁ֔ם כַּאֲשֶׁ֥ר צִוַּ֖נִי יְהֹוָֽה׃
Thereupon יהוה said to me, “Carve out two tablets of stone like the first, and come up to Me on the mountain; and make an ark of wood. I will inscribe on the tablets the commandments that were on the first tablets that you smashed, and you shall deposit them in the ark.” I made an ark of acacia wood and carved out two tablets of stone like the first; I took the two tablets with me and went up the mountain. After inscribing on the tablets the same text as on the first—the Ten Commandments that יהוה addressed to you on the mountain out of the fire on the day of the Assembly— יהוה gave them to me. Then I left and went down from the mountain, and I deposited the tablets in the ark that I had made, where they still are, as יהוה had commanded me.

נטלן וירד והיה שמח שמחה גדולה כיון שראה אותו סרחון שסרחו במעשה העגל אמר היאך אני נותן להם את הלוחות מזקיקני אותן למצות חמורות ומחייבני אותן מיתה לשמים שכן כתוב בהן לא יהיה לך אלהים אחרים על פני חזר לאחוריו וראו אותו שבעים זקנים ורצו אחריו הוא אחז בראש הלוח והן אחזו בראש הלוח חזק כחו של משה מכולן שנא׳ (דברים ל״ד:י״ב) ולכל היד החזקה ולכל המורא הגדול אשר עשה משה לעיני כל ישראל. (נסתכל בהן וראה שפרח כתב מעליהן אמר היאך אני נותן להם לישראל את הלוחות שאין בהם ממש אלא אאחוז ואשברם שנאמר (שם ט) ואתפוש בשני הלוחות ואשליכם מעל שתי ידי ואשברם). רבי יוסי הגלילי אומר אמשול לך משל למה הדבר דומה למלך בשר ודם שאמר לשלוחו צא וקדש לי נערה יפה וחסודה ומעשיה נאין הלך אותו שליח וקדשה לאחר שקדשה הלך ומצאה שזינתה תחת אחר מיד היה דן (ק״ו) מעצמו ואמר אם אני נותן לה כתובה מעכשיו נמצא מחייבה מיתה ונפטרוהו מאדוני לעולם כך היה משה הצדיק דן (ק״ו) מעצמו אמר היאך אני נותן להם לישראל את הלוחות הללו מזקיקני אותן למצות חמורות ומחייבני אותן מיתה שכך כתוב בהן (שמות כ״ב:י״ט) זובח לאלהים יחרם בלתי לה׳ לבדו אלא (אאחוז בהן ואשברם וחזרן למוטב שמא יאמרו ישראל היכן הלוחות הראשונות אשר הורדת, אין דברים אלא בדאי. רבי יהודה בן בתירא אומר לא שבר משה את הלוחות אלא שנא׳ לו מפי הגבורה שנא׳ (במדבר י״ב:ח׳) פה אל פה אדבר בו פה אל פה אמרתי לו שבר את הלוחות) וי״א לא שבר משה את הלוחות אלא שנאמר לו מפי הגבורה שנאמר (דברים ט׳:ט״ז) וארא והנה חטאתם לה׳ אלהיכם אינו אומר וארא אלא שראה שפרח כתב מעליהם . אחרים אומרים לא שבר משה את הלוחות אלא שנא׳ לו מפי הגבורה שנא׳ (שם י) ויהיו שם כאשר צוני ה׳ אינו אומר צוני אלא שנצטוה ושברן. רבי אלעזר בן עזריה אומר לא שבר משה את הלוחות אלא שנאמר לו מפי הגבורה שנאמר (שם לד) אשר עשה משה לעיני כל ישראל מה להלן נצטוה ועשה אף כאן נצטוה ועשה. (ר״ע אומר לא שבר משה את הלוחות אלא שנאמר לו מפי הגבורה שנא׳ ואתפוש בשני הלוחות במה אדם תופס במה שיכול לבוראן ר״מ אומר לא שבר משה את הלוחות אלא שנאמר לו מפי הגבורה שנא׳ (שם י) אשר שברת יישר כחך ששברת):

He took them and went down, and was overjoyed. But when he saw that they were disgracing themselves with the Golden Calf, he said to himself: How can I give them these tablets? I will be binding them in serious commandments, and causing them to deserve death from Above! For it is written on these tablets, “You shall have no other gods before Me” (Exodus 20:3). So he started to go back up. The seventy elders saw him and ran after him. He was holding on to one end of the tablets, and they grabbed on to the other end. But Moses’ strength was greater than all of theirs, as it says (Deuteronomy 34:12), “And for all the awesome power that Moses displayed before all of Israel.” (He looked and saw that the writing was flying off them, and he said: How can I give these tablets to Israel? For there is nothing on them! So instead, I will take ahold of them and smash them, as it says [Deuteronomy 9:17], “I grabbed the two tablets, and I cast them out of my two hands, and I broke them.”) Rabbi Yosei HaGalili says: I will give you a parable. To what can this be compared? [It can be compared] to a human king who said to his messenger: Go out and betroth to me a beautiful, gracious maiden, whose deeds are lovely. The messenger went and betrothed such a woman. But after he betrothed her, he went and found her cheating with someone else. He made an instant (a fortiori) judgment with himself and said: If I give her the marriage contract now, she will immediately deserve death. [So let her instead] be released from my master forever. So, too, did Moses the Righteous make an (a fortiori) judgment with himself, and said: How can I give these tablets to Israel and bind them in serious commandments and cause them to deserve death? For it is written upon them (Exodus 22:19), “One who sacrifices to any gods other than the Eternal alone will be put to death.” So instead (I will take ahold of them and smash them, and thereby return the people to good standing, lest Israel say: Where are the first tablets that you brought down? These things are counterfeit! Rabbi Yehudah ben Beteira says: Moses did not break the tablets until he was told to straight from the mouth of the Almighty, as it says [Numbers 12:8], “Mouth to mouth I speak to him” – that is, mouth to mouth I said to him: Break the tablets!) And there are others who say: Moses did not break the tablets until he was told to straight from the mouth of the Almighty, as it says (Deuteronomy 9:16), “I saw there that you had sinned against the Eternal your God.” It says only, “I saw there,” because he saw the writing flying off [the tablets]. Others say: Moses did not break the tablets until he was told to straight from the mouth of the Almighty, as it says (Deuteronomy 10:5), “[The tablets] were there, as the Eternal had commanded me.” It says only, “commanded me,” because [first] he was commanded to [break them], and then he broke them. Rabbi Elazar ben Azariah says: Moses did not break the tablets until he was told to straight from the mouth of the Almighty, as it says (Deuteronomy 34:12), “…that Moses performed before all of Israel.” Just as later on he was commanded and then did, so too here, he was commanded and then did. (Rabbi Akiva says: Moses did not break the tablets until he was told to straight from the mouth of the Almighty, as it says [Deuteronomy 9:17], “I took ahold of the two tablets.” A person can take ahold only of that which he has been permitted by his Creator. Rabbi Meir says: Moses did not break the tablets until he was told to straight from the mouth of the Almighty, as it says [Deuteronomy 10:2], “That [asher] which you broke”: Well done [yishar koach] that you broke them!)

(דברים י, ב) אשר שברת ושמתם בארון תני רב יוסף מלמד שהלוחות ושברי לוחות מונחין בארון מכאן לתלמיד חכם ששכח תלמודו מחמת אונסו שאין נוהגין בו מנהג בזיון
§ Having mentioned the principle that one does not downgrade in matters of sanctity, the Gemara cites a related issue. The verse states: “At that time the Lord said to me: Hew for yourself two tablets of stone like the first…And I will write on the tablets the words that were on the first tablets, which you broke, and you shall put them in the Ark” (Deuteronomy 10:1–2). Rav Yosef teaches a baraita: This verse teaches that both the tablets of the Covenant and the pieces of the broken tablets are placed in the Ark. One should learn from here that with regard to a Torah scholar who has forgotten his Torah knowledge due to circumstances beyond his control, e.g., illness, one may not behave toward him in a degrading manner. Although the first tablets were broken it is prohibited to treat them with disrespect, due to their sanctity. A Torah scholar who forgot the Torah knowledge he once possessed is likened to these broken tablets.
From Rabbi Dr. Erin Leib Smokler, "Luchot v’Shivrei Luchot: On Whole and Broken Pieces" https://www.sefaria.org/sheets/414329.1?lang=bi&with=all&lang2=en
The Israelites needed to carry with them the memory of breakdown, the price paid--in relational terms--for their errant ways, but also the lesson learned about the profound possibility of second chances. In preserving the pieces together with the complete whole, the people would be always be reminded that relationships can be repaired; that people can start over, even with God. And yet they need not overlook or ignore the scars that they bear from that very process. They take those with them too in their arks.