דיינים ה

And let us return to the verse: "And I had an ox," etc. And this is: "and a manservant and a maidservant." This is the aspect that he had already subdued the aspect of the manservant and maidservant, that they should be subdued under the hand of their master — the opposite of the exile from Eretz Yisrael that comes through the dominion of the nations, about whom it is said: "Under a servant when he reigns, and a maidservant when she inherits her mistress." But Ya'akov, through the greatness of his righteousness, through the abundance of Torah he engaged in until many s'farim were renewed through him — through this he subdued the aspect of the manservant and maidservant, which is the dominion of the nations who wish to expel from Eretz Yisrael, whose entire power comes through the blemish of emunas chachamim, as mentioned. For Ya'akov rectified all of this, as mentioned. 253

“By the mouth of two witnesses… a matter shall be established” (Deuteronomy 19:15): For the witnesses reveal the truth, and through this they raise the aspect of Malchus from its fall. For through the witnesses, the judgment is made — which is the aspect of raising Malchus. For the essential cause of its fall was through falsehood and strife, as above (in Hilchos Da’yonim, Siman 1). And through truth comes its ascent, as is known — that the essential elevation and completeness of the aspect of Malchus is through the aspect of truth.

And this is: "And Ya'akov dwelt," etc. — that he sought to dwell in tranquility. For he thought: since he had already subdued the aspect of Lavan and Eisav and was saved from them — who are the essential aspect of the disputants — from now on he would dwell in tranquility. But the distress of Yosef leapt upon him — which is the aspect of the machlokes between Yisrael and the tzaddikim themselves. This is the aspect of the machlokes of the tribes against Yosef HaTzadik. For in the matter of machlokes against the tzaddik, there are many aspects. For there is machlokes from the nations' exile, and from wicked opponents, etc. But there is also machlokes among the upright and the tzaddikim themselves, where the Adversary provokes through his cunning wiles and increases machlokes among them — through which all the blemishes return to being blemished, whose essence is the division of counsel. This derives from the machlokes between the tribes and Yosef, through which they caused the division of the kingdom of the house of Dovid through Yarov'am ben N'vat, who sinned and caused the many to sin — through which all the troubles and all the exiles of Yisrael, as is understood in the Torah [discourse] mentioned above, which brings the verse: "And they shall no longer be divided into two kingdoms" — regarding the completeness of counsel, for they are one and the same aspect. For the corruption of counsel, which is split in two, is through the blemish of emunas chachamim that is blemished through the machlokes, which is the aspect of the division of the kingdom of the house of Dovid that was divided through the machlokes of the tribes with Yosef — as is brought in the words of our Sages, of blessed memory. 254

And therefore there must be specifically two witnesses. For the blemish of Malchus, chas v’sholom, is the corruption of Creation. For the essential Creation and governance of the world is through the aspect of Malchus, as is known. And all of this [corruption] is brought about through the falsehood and strife — which are the evil and the impurity — through which the aspect of Malchus is blemished, chas v’sholom. For there is the essential hold [of the k’lipos], and through them Creation is corrupted, as above. For “upon three things the world stands: upon justice, upon truth, and upon peace” (Avos 1:18). And when there is no truth and peace, chas v’sholom, the world is blemished and corrupted.

And this is what Yosef related his dream: "And behold, we were binding sheaves," etc. — "and behold, your sheaves surrounded and bowed to my sheaf." For the Patriarchs engaged in rectifying the sin of Adam HaRishon, who blemished through eating from the Tree of Knowledge — through which the blemish of the foul vapors was drawn, as mentioned above (section 57). And therefore Eisav, who is the contamination of the serpent, greatly blemished emunas chachamim — for he disputed Ya'akov Avinu and sought to kill him, who was the true Sage. Therefore he greatly blemished the eating and said: "Pour into me," etc. — which is the aspect of the blemish of eating, the aspect of the blemish of the foul vapors drawn through the blemish of emunas chachamim, as mentioned. And Yosef, who engaged in Torah — and Ya'akov transmitted to him all his wisdom that he received from Shem and Eiver, which is the aspect of the completeness of the Torah through the abundance of s'farim — therefore they showed him in his dream that he had merited the tikkun of the foods. This is the aspect of: "and they bowed to my sheaf." For the sheaves are the essential foods, whose essence is the bread. And therefore Yosef, who merited to engage in the tikkun of emunas chachamim — therefore his sheaf, which is the aspect of the bread, the essential foods — "arose and also stood upright." For he was saved from the blemish of "by the sweat of your brow you shall eat bread" — rather, he merited that his sheaf arose and also stood upright in its strength — the aspect of the tikkun of the foods, which is the aspect of the tikkun of the vapors mentioned above through the tikkun of emunas chachamim. 255

And these two witnesses, who come to reveal the truth and to raise Malchus as above — they are the sustenance of the world, and they build the world anew. For the essential building and sustenance of the world is through truth, as above. For the seal of the Holy One, Blessed is He, is truth, and through it He created the world, as it is written: “Who created you, Yaakov” (Isaiah 43:1). And our Sages, of blessed memory, said: “My world, My world! Who created you? Yaakov created you!” (Bereishis Rabbah; Zohar). Yaakov — this is the aspect of truth, as is explained: “Give truth to Yaakov” (Michah 7:20). As Rabbainu, zichrono livrachah, wrote.

And this is the aspect of the second dream — "And behold, the sun and the moon and eleven stars were bowing to me." This is the aspect of the secret of the intercalation, which he attained through the tikkun of emunas chachamim. For the essential secret of the intercalation is regarding the movements of the celestial spheres — which are the sun and the moon and the stars — as is explained there. Therefore he related all of this to them, so they would understand from afar the intensity of his greatness. But they did not believe him, "and they increased their hatred of him further, on account of his dreams and his words." And all of this is the aspect of the machlokes between the tzaddikim and those who are somewhat upright. And the main reason is that everyone wants to understand immediately all the ways of the tzaddik and his attainments. For if everyone could see and understand what the tzaddik attained — even one part of a thousand — they would certainly all be bound after him and would draw close to him with all their soul and might. But the tzaddik conducts himself with wisdom, for the sake of free choice, and conceals himself and hides himself from the world — only revealing to them a tiny bit, in a manner that they should know and understand that the secret is with him. And as he wrote there regarding the secret of the intercalation, which is the generality of the Torah: that there is a wisdom in this — one can reveal to them what one reveals, and nevertheless the secret remains with him. This is the aspect of: "For it is your wisdom and understanding in the eyes of the nations" — specifically. Only through what he reveals to them, they will understand that the secret is with him. And through this they have free choice. For certainly if they truly want, in truth, they can understand from afar — through what he has already revealed to them — that he certainly knows still more of what he knows, in a manner that will rectify them for eternity. "But a fool has no desire for understanding," etc. 256

And this is the aspect of two witnesses, based on what Rabbainu, zichrono livrachah, wrote (Siman 66): that before the Creation, the potential [koach] and the actual [po’al] were together, and there was no distinction between them. And afterward they were opened, in the aspect of “You open Your hand” (Psalms 145:16) — a yud at the beginning and a yud at the end. And this is the aspect of bringing forth from potential to actual, which is the aspect of Creation. And all of this is done through speech, which is done through the aspect of truth, as is written there.

And so the tzaddik conducts himself in all his attainments, until in truth those who desire truth draw close. But there are those who increase their difficulties against him, for they want to understand everything. And even tzaddikim — the Adversary provokes them and puts in their hearts difficulties against him. For it is specifically among the Torah scholars and the tzaddikim that he provokes more, that they should dispute him — because many of Yisrael look to them. And in truth there are many hidden things in the matter of the machlokes among the tzaddikim themselves — as is explained on the verse: "The ear that hears the rebuke of life," etc. (Siman 5, Likutay Part I; brought above in section 56). And this is the aspect of the machlokes of the tribes against Yosef — for he revealed to them his dreams so they would understand from afar the intensity of his greatness. And they increased their hatred of him on account of his dreams. And so it goes now. 257

Thus we find that the essential Creation — that is, bringing forth from potential to actual — is through the aspect of truth, as above. For the essential Creation is through truth. And therefore these witnesses, who come to reveal the truth and to raise Malchus, to rectify the Creation — they are two, in the aspect of a yud at the beginning and a yud at the end, the aspect of potential and actual. For through the truth that they reveal, they bring forth from potential to actual, as above — through which the Creation is rectified, as above. For through the falsehood and strife that was caused between the litigants, the aspect of Malchus was blemished, and the Creation was corrupted — which is the aspect of sof hama’aseh [the end of action], the aspect of the actual. And it is known that at the time of blemish, chas v’sholom, the life-force ascends and withdraws upward, and then the end of action returns and ascends into the beginning of thought. And this is the corruption of the Creation, chas v’sholom — for it returns to the state before Creation, where the potential and actual are together, as above. And therefore two witnesses are needed, who come and make known the truth, and through this they bring forth from potential to actual. And this is the aspect of two witnesses — the aspect of the two yuds, which are the aspect of potential and actual, as above. And through this, the aspect of Malchus is rectified — the aspect of Creation, as above. As it is found in the Tikkunim, that every person has two witnesses each day to testify to His unity, Yisborach — namely, the sign of t’fillin and the sign of the bris, and on Shabbos, the sign of Shabbos etc. And they are in the aspect of the two aforementioned yuds of the two Names Y-A-H-D-O-N-H-Y [the interleaving of the Names Havayah and Adnus]. Thus we find that the two witnesses are in the aspect of the two aforementioned yuds. For these witnesses too testify to His G-dliness and His unity, Yisborach Sh’mo. For they reveal the truth, which is the aspect of His unity and His G-dliness, Yisborach. For the seal of the Holy One, Blessed is He, is truth, in the aspect of “And Hashem Elokim is truth” (Jeremiah 10:10). And “Hashem Elokim” — this is the aspect of the two yuds, the aspect of potential and actual. For “Hashem” — this is the aspect of the Name Havayah, which is a yud at the beginning. And “Elokim” is the aspect of Malchus, the aspect of a yud at the end, the aspect of Adnus. And through truth they bring forth from potential to actual and reveal His G-dliness in the world. For the essential Creation was “in order that they should know Him.” Thus we find that the two witnesses are in the aspect of the two witnesses that every person has — which are the two aforementioned signs [t’fillin and bris] — who testify to His G-dliness and to the renewal of the world, that Hashem Yisborach brought everything forth from potential to actual. For the aforementioned signs — which are the sign of Shabbos, t’fillin, etc. — testify to this as well. And this is the aspect of: “By the mouth of two witnesses a matter shall be established” (Deuteronomy 19:15). “A matter shall be established” specifically — for they sustain and raise Malchus, which is the aspect of davar [“matter” / “word”], the aspect of “one leader for a generation” (Sanhedrin 8a), as Rabbainu, zichrono livrachah, wrote (Siman 4). And this is specifically “by the mouth of two” witnesses — “pi sh’nayim” [“the mouth of two” / “a double portion”] specifically — the aspect of the speech of truth, which is called pi sh’nayim. For it is comprised of the two aforementioned spirits [potential and actual]. For through it they bring forth from potential to actual. And therefore speech in Lashon HaKodesh [the Holy Tongue] is called pi sh’nayim, in the aspect of “Let there be, I pray, a double portion of your spirit” etc. (II Kings 2:9). And as was explained above in Hilchos T’rumos, Halachah 1; see there. And therefore two witnesses are needed, for through the aspect of pi sh’nayim, through this they bring forth from potential etc., and the Creation is rectified — which is the aspect of raising Malchus, the aspect of “a matter shall be established,” as above. And therefore one witness alone is invalid for testimony, as it is written: “One witness shall not rise up” etc. (Deuteronomy 19:15). And even if he is like Moshe Rabbainu, alav hashalom, he may not testify [alone]. For there is no power to bring forth from potential to actual and to raise Malchus except through pi sh’nayim, which is the aspect of the two yuds, as above. And therefore the witnesses are forbidden to be relatives of one another. For when they are relatives, they are from the root of a single point, and then even though they are two or more, they are not reckoned as more than one. For they must specifically be in the aspect of two points — the aspect of potential and actual. And therefore, when they are distant from one another, each one has a point unto himself. And therefore, when they are two [unrelated witnesses], they are always in the aspect of an upper point and a lower point. For no two people are equal, and each one is in the aspect of an upper point relative to his fellow. And as is found in the teaching “And you shall be unto Me a kingdom” etc. (Siman 34): that every person of Yisroel has a point that his fellow does not have, and his fellow needs to receive from that point. Thus he is, regarding that point, in the aspect of a rav [teacher] relative to his fellow, and his fellow is in the aspect of a talmid [student] who needs to receive from him. And rav and talmid — they are the aspect of the two aforementioned points, which are the aspect of the two yuds, the aspect of potential and actual, as above — the aspect of an upper point and a lower point. And therefore converts who converted have no [halakhic] kinship, even two brothers etc. — for “a convert who converted is like a newborn child” (Yevamos 22a). For a convert does not receive his holy point — that is, his neshamah — from the side of his family at the time of his birth, for they are uncircumcised. He only receives his point at the time that he converts. And therefore he is like a newborn child. And therefore, even though in nature they are brothers and relatives, nevertheless, since from the standpoint of the [holy] point they have no kinship, they are therefore valid to testify [together]. For each one has a point unto himself, which they received at the time they converted. And the essential [power of] testimony is only through the aspect of the points, which is the aspect of pi sh’nayim, as above. And therefore those who are disqualified through transgression are invalid to testify. For it is found there in the aforementioned teaching that transgression comes through the blemish and the fall of the hands, which is the aspect of the two aforementioned yuds; see there. And therefore he is invalid to testify, for the essential [power of] testimony is through the aspect of the two aforementioned yuds, the aspect of pi sh’nayim, as above. Based on Likutay Moharan I:66. This halachah is a single, continuous text without osiyos divisions. Its central argument: witnesses reveal truth, and truth sustains the world. The blemish of Malchus (= the corruption of Creation) comes through falsehood and strife; witnesses who reveal the truth reverse this, raising Malchus from its fall. The key mystical mechanism: Rabbainu teaches (Siman 66) that before Creation, koach (potential) and po’al (actual) were fused together. Creation = bringing forth from potential to actual, represented by two yuds — one at the beginning, one at the end (from “Pose’ach es yadecha”). This is done through the speech of truth. When falsehood corrupts the world, sof hama’aseh (the actual) collapses back into t’chilas hamachshavah (the potential) — a reversion to the pre-Creation state. Two witnesses, through revealing truth, re-enact Creation itself by bringing forth from potential to actual again. This framework explains multiple halachos of testimony: (1) why two witnesses are required — the two yuds of koach and po’al; (2) why “yakum davar” = raising Malchus (= davar); (3) why “pi sh’nayim” = speech that contains two “spirits”; (4) why relatives are invalid — they share a single root-point, so they count as one rather than two; (5) why even Moshe cannot testify alone; (6) why converts have no halakhic kinship for testimony (each receives a new point at conversion); (7) why transgressors are invalid (they blemish the “hands” = the two yuds). Each person in Yisroel has a unique point his fellow lacks (Siman 34), making every pair an “upper point / lower point” = rav and talmid = koach and po’al. — Translator’s summary. Not part of the original text. End of Hilchos Eidus 1.