עדות א

I bless the LORD who has guided me; my conscience admonishes me at night.

“By the mouth of two, a matter shall be established; a single witness shall not stand against a person” etc. (Deuteronomy 19:15) — but he does suffice to obligate an oath. Based on the teaching beginning with Siman 51: “Rabbi Akiva said: When you arrive at the stones of pure marble, do not say ‘Water! Water!’ — for it is said: ‘He who speaks falsehood shall not be established before My eyes’” (Psalms 101:7). See there very well.

And the general principle is that sheker [falsehood], which is evil and impurity — the essential falsehood exists only on account of distance from Echad [the One] etc.; see there. For before Creation, everything was entirely One, entirely good, entirely holy. And as soon as Creation emerged from potential to actual, the power of b’chirah [free choice] came into being — which is the aspect of purity — because as soon as Creation emerged into actuality, there was, as it were, the aspect of two things: namely, the aspect of before Creation and after Creation. And then choice became possible etc. And from there, immediately, there was a trace that would eventually chain down until impurity — which is falsehood — would come into being.

It emerges that the essential hold of falsehood is on account of distance from Echad [the One], the aspect of cheshbonos rabbim [many reckonings/multiplicity]. See there very well, for these are exceedingly deep matters. And this is the aspect of the fact that the Torah believed two witnesses, and two witnesses and a hundred are equal, as our Sages, of blessed memory, said: “Two are like a hundred” (Makkos 5b). For in truth, immediately after Creation — even though from there the trace of the chaining-down of impurity (which is falsehood) begins, as above — nevertheless, it was then still at the beginning of Creation. All of Creation as a whole was still proximate to the aspect of before Creation, which is entirely One, entirely good. And at that point, all of Creation was also entirely in the aspect of good, in the aspect of truth — for Creation had not yet reached, chas v’sholom, the aspect of cheshbonos rabbim [many reckonings], which is the aspect of the hold of falsehood. Rather, there was only a trace that would eventually chain down etc., as above. But still, at the beginning of Creation, everything was in purity, in the aspect of good, as above. And as is explained there in the words of Rabbeinu, as is brought there: for it [the beginning of Creation] is still proximate to the One and had not yet reached the aspect of cheshbonos rabbim; see there well. It emerges that the beginning of Creation is still holy and pure; only that from there a trace begins that would chain down until the hold of impurity and falsehood comes into being. And therefore, in truth, there — at the beginning of Creation — is the essential sweetening and subjugation of impurity and falsehood. For “judgment is sweetened only at its root,” as is known. That is, when one clarifies and elevates the hold of falsehood etc. to its root — which is the beginning of Creation, from where the trace of the chaining-down of its hold begins — it emerges that its essential hold stems from there. But in truth, when one elevates and clarifies the hold of falsehood to there, to the aspect of the beginning of Creation, then falsehood is completely subdued and sweetened. For there, at the beginning of Creation, there is only truth and righteousness, holy and pure. And there the hold of falsehood — which is the Sitra Achara — is clarified and sweetened. And then falsehood is completely subdued, in the aspect of the sweetening of judgment at its root. For the Sitra Achara, which is falsehood, is the intensity of din [strict judgment], and it is subdued and sweetened at its root in the aspect of the beginning of Creation, as above. And this is the aspect of two witnesses, to whom the Torah gave the power to clarify the truth and to subdue the falsehood that exists between these two litigants who contend in court — and it is not known who speaks truth and who speaks falsehood. And the Torah gave the power to two fit witnesses to clarify the truth and to subdue the falsehood through them, specifically. For since they are two, they are in the aspect of after Creation — when there was, as it were, the aspect of two things, as above. But they are still in the aspect of immediately after Creation — the aspect of the beginning of Creation, before it chained down to cheshbonos rabbim [many reckonings]. Since they are two fit Yisro’elim — for “Yisroel arose in thought first” (Bereishis Rabbah 1:4) — and at the beginning of Creation, before it chained down to cheshbonos rabbim (which is the hold of the Sitra Achara and falsehood, from where the hold of the nations derives), at the beginning of Creation there is nothing there except the holiness of Yisroel, who are the root of all Creation, for whose sake everything was created. And they are the aspect of truth, the aspect of “an entirely faithful seed” (Jeremiah 2:21). And as it is written: “The remnant of Yisroel shall not do wrong and shall not speak falsehood” etc. (Zephaniah 3:13). For their hold is from the aspect of truth, which is the aspect of the beginning of Creation, where there was only truth, as above — for “Yisroel arose in thought first,” as above. And Yisroel have the power to include all of Creation within the aspect of before Creation, through their truth. For through truth, after-Creation is included within before-Creation, as is explained in the aforementioned teaching. But the essential power of Yisroel is specifically when they are many [i.e. plural], as it is written: “In the multitude of people is the King’s glory” (Proverbs 14:28). For when they are many and join together in a matter of holiness — which is the aspect of truth — then after-Creation (which is the aspect of rabbim [many], as above) is included within before-Creation (which is the aspect of entirely One, as above). [This happens] through many of Yisroel joining together in a matter of holiness, which is the aspect of truth. It emerges that rabbim [the many] are included in the aspect of unity, and then after-Creation (which is the aspect of the many) is included in before-Creation (which is the aspect of entirely One). And this is the aspect of two witnesses. For “the minimum of rabbim [a plural] is two” (Sanhedrin 3b). For immediately after Creation there was only the aspect of two things, as it were, as above. It emerges that two Yisro’eli witnesses allude to immediately after Creation. For since they are two, they are in the aspect of after Creation; but since they are fit Yisro’elim, they are in the aspect of immediately after Creation — that is, the beginning of Creation, where the root of the soul of Yisroel resides, for they arose in thought first. And therefore two witnesses have the power to clarify the truth and to subdue the falsehood, in the aspect of the sweetening of judgment at its root. For there, in the aspect of two, is the essential hold of falsehood, and there is the essential sweetening and subduing of it, as above. Understand well. And therefore the two witnesses have ne’emanus [trustworthiness], for they certainly would not speak falsehood, chas v’sholom. For since they allude to the beginning of Creation, where the root of the soul of Yisroel resides, as above, they therefore certainly would not speak falsehood, chas v’sholom. For when two people speak falsehood, chas v’sholom, the blemish is exceedingly great and fearful — as if they were giving hold to falsehood, chas v’sholom, from its very root. For the aspect of two Yisro’elim alludes to immediately after Creation, from where the trace of the hold of falsehood begins. And when two Yisro’elim join together to speak truth, then falsehood is subdued and sweetened at its root, as above, and after-Creation (which is the aspect of the many, the aspect of two) is included in before-Creation (which is the aspect of One), through truth, as above. But the reverse, chas v’sholom — when two Yisro’elim testify falsely, chas v’sholom — they blemish the root, and it is as if they give hold to falsehood, chas v’sholom, from the root — from the aspect of after-Creation, as above. And therefore two are not suspected of falsehood. For a single person, when he falls into falsehood, chas v’sholom — even though the blemish is very great, for falsehood is evil and impurity, and it is as if he uproots himself from his root by falling into cheshbonos rabbim and distancing himself from the One, where the root of the soul of Yisroel resides (for the beginning of Creation, which is the soul of Yisroel that arose in thought first, is still entirely one with before-Creation, since it had not yet chained down to the hold of falsehood, chas v’sholom), and therefore when a Yisro’eli speaks falsehood, chas v’sholom, he blemishes greatly, for he distances himself from the One, and it is as if he uproots himself from his root, chas v’sholom — nevertheless, when a single person says falsehood, the blemish is not as great as when two testify together on one matter falsely, chas v’sholom. For when two say one thing, it emerges that the many are being included in the one — which is the aspect of after-Creation that is proximate to before-Creation. And when their words are falsehood, chas v’sholom, they then give sustenance to falsehood, chas v’sholom, from its root, from the aspect of the beginning of Creation, chas v’sholom, as above. And this is an exceedingly great and fearful blemish. And therefore two are not suspected of falsehood. For two cannot join together except in a matter of truth, through which the many are included in the one — which is the aspect of after-Creation included in before-Creation, and the essential element of which depends upon truth, as is explained in the aforementioned teaching. But upon falsehood, it is impossible for [two] to join together. For the essential joining together of many as one — that they should speak one thing, which is the aspect of unity — is only through truth, as above. But falsehood is distant from the One. And therefore: “upon falsehood, the many will not agree,” as is brought (Sefer HaMiddos, letter Alef, Emes, #10). For through falsehood, it is impossible for the many to join together to be included in the one, as above. And therefore when, chas v’sholom, two join together upon a single falsehood, it is as if they wish, chas v’sholom, to give sustenance to falsehood from the aspect of after-Creation when it was still proximate to the One, as above. And this blemish reaches the root of the soul of Yisroel, as above. And therefore Yisroel are not suspected of this — that two would testify falsely, chas v’sholom. For this is a general principle: in a matter that reaches the root, Yisroel are not suspected of it. And this is the aspect of an sh’vu’ah [oath] — that every Yisro’eli is believed with an oath. For an oath is the aspect of the Name of Hashem, for a standard oath is by the Name. And even when one says “oath” plainly, without mentioning the Name, it still indicates the Name of Hashem. For this is the meaning of the word sh’vu’ah — the language alludes to one who swears by the Name of Hashem, as our Sages, of blessed memory, said: “Whoever swears, it is as if he swears by the life of the King” (Sh’vu’os 36a). It emerges that an oath is by the Name of Hashem, and the Name of Hashem is the root of Creation, as it were. For before Creation, Hashem Yisborach is exalted and elevated even beyond all Names, as is known. And the essential Name is in the aspect of after Creation. For when Hashem Yisborach wished, as it were, to create the worlds, He clothed Himself in the aspect of His Names, Yisborach, and through this He created all of Creation, as is known. It emerges that the essential hold of Creation derives from the aspect of the Name of Hashem. And since from the aspect of Creation, the Sitra Achara and falsehood have a hold, as above, therefore our Sages, of blessed memory, said: “The Name is not complete until the memory of Amalek is erased” (Tanchuma, Ki Saitzai 11) — for Amalek is the Sitra Achara, the contamination of the Serpent. That is to say, when the sustenance of the Sitra Achara is nullified and falsehood — which is Amalek — is nullified, then His Name Yisborach will be completed, as it were — for it is the root of Creation, as above. And therefore when a Yisro’eli says something and swears upon it, it emerges that he connects the matter he states to the Name of Hashem, Yisborach. And then he is certainly not suspected of falsehood, chas v’sholom — [for that would blemish] the root of Creation, which is the Name of Hashem, where the root of the soul of Yisroel resides. And that [false swearing] is precisely the blemish mentioned above. And the general principle is: since the essential chaining-down of the hold of falsehood is from the aspect of after Creation, and certainly at the initial root there is no falsehood, chas v’sholom — for above, everything is entirely good, and even the root of the Sitra Achara and falsehood is, above, only good; and on the contrary, there the falsehood is sweetened and subdued, as above — and one who blemishes there at the root, chas v’sholom, and gives sustenance to falsehood from the initial root, chas v’sholom — this is an exceedingly severe blemish, such that Yisroel are not suspected of it. And this is the aspect of the trustworthiness of two Yisro’eli witnesses. And this is the aspect of the trustworthiness that a Yisro’eli is believed with an oath. For the root of the chaining-down of falsehood chains down from the aspect of two, as above. And through them [two witnesses speaking truth] is the essential sweetening of the hold of falsehood — through the many being included in the one, through truth. And conversely, chas v’sholom, the blemish [of two testifying falsely] is exceedingly great, as above. Understand these matters well, for it is impossible to fully clarify such matters in writing. Also, wherever there are two Yisro’elim, they allude to the aspect of before Creation and after Creation. For no two people are identical, and certainly one is greater than his fellow. And the greater one, relative to the lesser, is in the aspect of before Creation, relative to the lesser one who is, relative to him, in the aspect of after Creation. And as is explained in the words of Rabbeinu, of blessed memory, in another place, in the teaching “B’raishis bara, av u’vain, ma’amar va’chatzi ma’amar” (Siman 22); see there and understand. For every level, relative to the level beneath it, is the aspect of before Creation etc. It emerges that when two people join together in a matter of truth, after-Creation is included in before-Creation. And conversely, when they speak falsehood, chas v’sholom, they create separation, chas v’sholom. For “a bond of the wicked is not reckoned” (Sanhedrin 26a), and a joining in falsehood is not called a joining, but rather a separation. For falsehood is distant from the One. And therefore, when two say one thing — that is, when their testimony is aligned — their words are certainly truth. And then they subdue the falsehood of the litigant who claims falsely. For falsehood is subdued through the hold of falsehood being sweetened at its root, as above. And this is the aspect of: “By the mouth of two witnesses a matter shall be established” (Deuteronomy 19:15). “Shall be established” — specifically — for they establish and raise the davar [matter/word]. For they elevate truth and subdue falsehood, for the judgment is sweetened at its root, as above. And then after-Creation is included in before-Creation, through these two being included together in a matter of truth — for the many are included in the one, since two say one thing. And also because the two themselves are also the aspect of before-Creation and after-Creation, as above. And therefore “two are like a hundred.” For the essential matter — that two are believed — is because the many are included in the one, through which the hold of falsehood is sweetened. And therefore there is no distinction between two and a hundred, for “the minimum of rabbim is two.” And the essential root of the hold of falsehood derives from the aspect of two, as above. And therefore through two who are included together, falsehood is subdued and its hold is sweetened, as above. And therefore they are believed like a hundred, since they have the power to subdue falsehood at the root of its hold, as above. And this is the aspect of an oath by the Name, as above. For the essential root of Creation derives from the aspect of the Name of Hashem. And when after-Creation is included in before-Creation through truth, as above — as will be in the future — then it will be fulfilled: “On that day Hashem will be One and His Name One” (Zechariah 14:9). Baruch Hashem l’olam, Amain v’Amain. This halachah, based on Likutay Moharan I:51, provides a profound metaphysical explanation of why the Torah requires specifically two witnesses and treats them as absolutely trustworthy. The framework is built on the relationship between Oneness and multiplicity: before Creation, all was entirely One — pure truth. Creation introduced duality, and from duality, multiplicity — the ever-increasing “distance from One” that constitutes the root of all falsehood. Two fit Yisro’eli witnesses occupy a unique ontological position: they represent the very first moment of “after Creation” (the minimum plurality = two), yet as Yisro’elim who “arose in thought first,” they remain proximate to the Oneness of before-Creation. This places them at the exact root-point where falsehood first gains its hold — and therefore at the exact point where falsehood can be sweetened and subdued (“judgment is sweetened only at its root”). Two cannot join on falsehood because unity is the province of truth; falsehood, being distant from the One, only separates. Thus two witnesses whose testimony aligns must be speaking truth — and their truth subdues the falsehood of the litigant. The same principle explains why an oath (which invokes the Name of Hashem, the root of Creation itself) renders a single Yisro’eli trustworthy — for Yisroel are not suspected of blemishing so fundamental a root. Based on Likutay Moharan I, Siman 51