שְנֵי לוּחוֹת אֲבָנִים, כְּנֶגֶד חָתָן וְכַלָּה, כְּנֶגֶד שְׁנֵי שׁוּשְׁבִינִין, כְּנֶגֶד שָׁמַיִם וָאָרֶץ, כְּנֶגֶד שְׁנֵי סוֹפְרִים, כְּנֶגֶד שְׁתֵּי תּוֹרוֹת, תּוֹרָה שֶׁבִּכְתָב וְתוֹרָה שֶׁבְּעַל פֶּה, כְּנֶגֶד שְׁנֵי עוֹלָמוֹת, הָעוֹלָם הַזֶּה וְהָעוֹלָם הַבָּא. שֶׁנֶּאֱמַר: שְׁנֵי לוּחוֹת. אָמַר רַבִּי חֲנִינָא, לוּחוֹת כְּתִיב: שֶׁלֹּא הָיוּ גְּדוֹלִים זֶה מִזֶּה, אֶלָּא שְׁנֵיהֶם שָׁוִין, וְהָיְתָה פְּסֹלֶת שְׁנֵיהֶם כְּאֶחָד. דָּבָר אַחֵר, לוּחוֹת אֲבָנִים, שֶׁכָּל מִי שֶׁאֵינוֹ עוֹשֶׂה לְחָיָיו כָּאֶבֶן הַזֶּה, אֵינוֹ זוֹכֶה לְדִבְרֵי תּוֹרָה. דָּבָר אַחֵר, לוּחוֹת אֲבָנִים, שֶׁרֹב מִיתוֹת שֶׁל תּוֹרָה בִּסְקִילָה. דָּבָר אַחֵר, לוּחוֹת אֲבָנִים, בִּזְכוּתוֹ שֶׁל יַעֲקֹב, שֶׁנֶּאֱמַר בּוֹ: מִשָּׁם רוֹעֶה אֶבֶן יִשְׂרָאֵל (בראשית מט, כד). דָּבָר אַחֵר, לוּחוֹת אֲבָנִים, בִּזְכוּתוֹ שֶׁל בֵּית הַמִּקְדָּשׁ, שֶׁנֶּאֱמַר: הִנְנִי יִסַּד בְּצִיּוֹן אֶבֶן (ישעיה כח, טז). וְרֵישׁ לָקִישׁ אָמַר, בִּזְכוּתוֹ שֶׁל מֹשֶׁה שֶׁנִּקְרָא אֶבֶן, שֶׁנֶּאֱמַר: עַד דִּי הִתְגְּזֶרֶת אֶבֶן דִּי לָא בִידַיִן (דניאל ב, לד). כָּרִאשׁוֹנִים. מָה הָרִאשׁוֹנִים נִתְּנוּ בְּקוֹלֵי קוֹלוֹת, אַף הַשְּׁנִיִּים כֵּן. מָה הָרִאשׁוֹנִים בְּשִׁשִּׁים רִבּוֹא, אַף הַשְּׁנִיִּים כֵּן. וַהֲרֵי כְּתִיב: וְאִישׁ לֹא יַעֲלֶה עִמָּךְ (שמות לד, ג). אֶלָּא שֶׁהֶעֱמִיד הַקָּדוֹשׁ בָּרוּךְ הוּא מִמּשֶׁה רַבֵּינוּ שִׁשִּׁים רִבּוֹא בְּאוֹתָהּ שָׁעָה. שֶׁכֵּן כְּתִיב בְּדִבְרֵי הַיָּמִים, וּבְנֵי רְחַבְיָה רָבוּ לְמָעְלָה (דה״א כג, יז). וְדָרְשׁוּ רַבּוֹתֵינוּ, לְמַעְלָה מִשִּׁשִּׁים רִבּוֹא. וַעֲלֵה אֵלַי הָהָרָה וְעָשִׂיתָ לְךָ אֲרוֹן עֵץ. וּמֹשֶׁה לֹא עָשָׂה כֵן, אֶלָּא עָשָׂה אֲרוֹן עֵץ, וְאַחֲרֵי כֵן עָלָה וְנָטַל הַלּוּחוֹת, שֶׁנֶּאֱמַר: וָאַעַשׂ אֲרוֹן עֲצֵי שִׁטִּים וָאַעַל הָהָרָה וַיִּכְתֹּב עַל הַלּוּחוֹת. Two tablets of stone (Deuteronomy 10:1): Corresponding to a groom and bride; corresponding to two ushers/benefactors; corresponding to heaven and earth; corresponding to two scribes; corresponding to two Torahs, the written Torah and the oral Torah; corresponding to two worlds, this world and the world to come, as it is stated, "two tablets". Rabbi Chanina said, "It is written 'tablets,' that neither was bigger than the other, but rather both of them were equal; and the carving of both was as one (at the same time)." Another interpretation: "Tablets (luchot) of stone," that anyone who does not make his life (lechayav) like this stone, does not merit words of Torah. Another interpretation: "Tablets of stone," because the majority of the deaths prescribed in the Torah are by stoning. Another interpretation: "Tablets of stone," in the merit of Yaakov, of whom it is stated (Genesis 49:24), "from there, the shepherd, the stone of Israel." Another interpretation: "Tablets of stone," in the merit of the Temple, as it is stated (Isaiah 28:16), "Behold, I will found in Zion stone." And Reish Lakish says, "In the merit of Moshe who was called a stone, as it is stated (Daniel 2:34), 'as a stone was hewed out [...].'" "Like the first ones" (Deuteronomy 10:1). As the first ones were given with a voice of voices, so were the second ones. As the first ones were given with six hundred thousand, so were the second ones. But behold, it is written (Exodus 34:3), "And no one may go up with you." But rather, the Holy Blessed One brought out six hundred thousand from Moshe our teacher at that time. As so is it written in the Book of Chronicles (I Chronicles 23:17), "The sons of Rechavya were very numerous (literally, above)." And our rabbis expounded, "Above six hundred thousand." "And come up to Me on the mountain; and make an ark of wood" (Deuteronomy 10:1). But Moshe did not do this, but rather he made an ark of wood, and afterwards went up the mountain and took the tablets, as it is stated (Deuteronomy 10:3-4), "I made an ark of acacia wood [...] and I went up the mountain [...]. And He wrote on the tablets."