What does it mean that the Torah (from the word Horaah, instruction or method) is acquired? Everything is done only through light and vessels; there is nothing else. When one receives the light that can gradually correct the vessels, it is necessary that this light and the Kelim not simply exist as two things opposite one another, but that the light first enter the Kelim and impart its qualities to them.

This occurs after the upper light called Moses (from the word “Limshoch,” to draw, to pull egoism from below upward toward the light) descends. Moses embodies the aspiration of all a person’s qualities to be corrected and to attract the upper light to themselves. That is, after Moses draws this light to himself, since the soul initially possesses only a single quality, the point in the heart, the soul must undergo a shattering.

We know that every connection begins with the breaking of the Kelim (vessels). Subsequently the qualities of the light enter the qualities of the Kelim and establish a connection between them. Only afterward, through a different light, the light of correction, do the sparks of the light that fell into egoism during the shattering begin to align the ego with themselves and correct it.

Thus, the breaking of the Kelim must take place. Moses receives the Torah and descends with it from the mountain to the remaining qualities (the people) while they are making the golden calf. Moses symbolically breaks the tablets; that is, the light enters the vessel, and the breaking occurs.

The process of the breaking of the Kelim had already occurred in the world of Nekudim and with Adam HaRishon. Now the same thing is happening. It is one and the same process without which there would be no connection between the light and the Kelim. The light breaks these vessels.

This takes place on the 17^th of Tammuz. Moses breaks the tablets and the light enters the vessel. Then some time passes until the first of Elul, a new month, followed a month later, after the new moon, by the New Year (Rosh Hashanah).

This means that Moses again ascends Mount Sinai and receives the second tablets. In other words, the light within the vessel is processed again, and it again becomes possible to rise and ask for the light of correction. When the light of correction descends upon a person, they begin to see themselves within this light.

Once again, just as the first time, Moses remains in contact with the light for 40 days, at the level of Bina. Then he descends, meaning that the light begins to pass through to all the remaining qualities, to the entire people.

The descent of the light to Malchut and their complete opposition is celebrated among us as Yom Kippur. Through the shattering of the soul, a person begins to understand that they do not have a single good quality, and that everything must be corrected. But they learn this because within every egoistic quality of the soul there are already sparks of light that fell during the breaking when the light first entered. Now a second light shines, the light of correction, akin to the second tablets.

There is a difference between the first and second tablets, just like there is a difference between the First Temple and the Second Temple. Here, another light descends, the light of correction. It no longer needs to break the vessels, enter them, and mix with them. Instead, it must shine from afar and gradually correct the vessel. It possesses different qualities.
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From the Daily Kabbalah Lesson 9/25/26, Sitrin Convention, Sukkot 2003

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The Shattering Of The Tablets
“I Will Give You The Stone Tablets”

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