By the Evidence of Two Shall a Matter Be Decided

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11) It is a Mitzva to testify in court, so his friend will not lose money because he is not testifying, if he knows a testimony for him. Also, there is no testimony of less than two, as it is written, “By the evidence of two shall a matter be decided”; it will not be decided by one witness. This is why it is written, “Who testifies to a person? The walls of his house testify to him. And moreover, his household testifies for him. The walls of his house are the walls of his heart, as it is written, ‘Then Hezekiah turned his face to the wall,’ meaning he prayed from the walls of his heart.”

12) His household are his 248 organs, since the body is called “house.” A wicked one, his iniquities are engraved in his bones. Likewise, a righteous one, his merits are engraved in his bones. This is why David said, “All my bones shall say.” The walls of his house that testify to a person are the skull bones, which are built over the brain, which is water. It is to them that the text implies, “He lays the beams of His upper chambers in the waters.” “Lays” [Heb: Mekare] comes form the word Korot [walls].

13) But why are the iniquities carved in the bones more than in the flesh, tendons, or skin? It is because the bones are white, and black writing is apparent only from within white. It is like the Torah, which is white from within—the parchment—and black from without—the ink.

Black and white are darkness and light. There is darkness that is azure, which is Malchut, of which it was said, “Even the darkness is not too dark for You,” and azure is black, female of the white, ZA. This is so because Malchut has no light of her own except what ZA places in her. Moreover, the body is destined to rise on its bones; hence the merits and sins are engraved in its bones. If he is rewarded, the body will rise on its bones. If it is not rewarded, it will not rise and he will not have revival of the dead.

14) And moreover, there are two witnesses to man: the eye sees and the ear hears. The court counts and judges his iniquities, and the sun and the moon, too, testify to a person, as it is written, “Blow the horn at the new moon, at the full moon for our feast-day.” “The new moon” is the day when the moon, Malchut, is covered. This is because when the new year begins, SAM comes to seek judgment on her sons—Israel, the sons of the Malchut—before the Creator. He will tell Him that he will bring witnesses, and he brings the sun with him. He went to bring the moon, but she was covered, meaning rose to that place where it is said, “Where it is covered from you, do not inquire,” to appease the Creator for her sons.

15) “Blow the horn at the new moon, at the full moon for our feast-day,” for the place to which Divinity rose, where it was said, “Where it is covered from you, do not inquire.” The iniquities, which are concealed, should be sentenced there between him and his Maker. And the iniquities that he had sinned openly, it is written, “He that covers his transgressions shall not prosper.”

From the side of Keter, Divinity is the hidden world, and a person should connect his iniquities to Keter. At that time comes the time of Rachamim and the Din is removed. For this reason, his iniquities should be connected to Keter, to cleanse him from the testimony of Malchut.

However, the wicked is not cleansed, since at Rosh Hashanah [New Year’s Eve], the world returns to its beginning and Malchut returns to the first state, in which she was on the fourth day of the act of creation, in the form of the two great lights, when ZA and Nukva clothed Bina—ZA being the right line de Bina and Malchut being the left line. Also, it is known that the illumination of the left without right is darkness. Also, right without left is VAK without Mochin. Thus, at that time, ZA was dormant, as though sleeping without Mochin, and the Nukva was in darkness.

This is when SAM came to demand judgment, and was told to bring two witnesses, ZA and Malchut. ZA was to not give rain, meaning to not bestow upon the Malchut, and the earth, Malchut, was to not give its yield to the lower ones. However, SAM brought only one witness with him, the heaven, ZA, who was dormant and did not bestow upon Malchut. And since he went to bring Malchut, so she would not give her yield to the lower ones, Malchut was covered, meaning waned out of all of her lower nine and remained in the point of Keter in her.

This diminution was done by the blowing of a Shofar [horn]. Through the sound that comes out of the Shofar, the force of the Masach de Hirik is awakened in ZA, the middle line, and through the Masach de Hirik, it diminishes the left line in Bina, and unites the right and left of Bina in one another. Then the Rachamim awaken in the world by this unification of right and left. And since the left line is diminished, all of the lower nine depart from Malchut, whose construction at that time was entirely from that left line, and she remained at the point of Keter. It was written, “Blow the horn at the new moon,” by which “At the full moon for our feast-day.” This means that the moon, Malchut, is covered at the point of Keter in her, by which the Din disappears and the Rachamim in Din appear.

When it writes, “covered,” it is because when Rosh Hashanah comes, SAM will come to seek judgment over her sons, Israel, who are the sons of Malchut, before the Creator. And He will tell him to bring witnesses, since ZA has no Mochin and he does not bestow. And he brings with him the sun to indicate to the darkness in her. He went to bring the moon, but she was covered, she rose to that place where it was said, “Where it is covered from you, do not inquire,” to appease the Creator for her sons. The Malchut was waned out of all the Sefirot in her and remained with only the Keter, of which it was said, “Where it is covered from you, do not inquire,” and then Rachamim came out in the world.

It is written that the iniquities that are concealed should be judged there between him and his Maker. This is so because after the left line diminished and Midat ha Rachamim [quality of mercy] came out, SAM no longer has a hold on Malchut, and one’s Dinim [judgments] are between himself and his Maker, without the slandering of SAM. This is why the Creator has pity on him.

But while the left line reigned and the iniquities he sinned were open, man’s iniquities were gripped to the revealed world, Malchut. It is written about it, “He that covers his transgressions shall not prosper,” meaning he will not be able to cover the transgressions in a way that SAM will not grip to Malchut. And Divinity from the side of Keter—while Divinity is in the Keter in her—is the hidden world because the Keter is called, “Where it is covered from you,” and SAM does not have a hold.

One should connect one’s iniquities to Keter. At that time comes the time of Rachamim and the Din passes away. This is because then it is the unification of right and left through the middle line, and the Rachamim appear. This is the reason why he must connect his iniquities to Keter, to cleanse him from Malchut’s testimony. For this reason, the wicked who covers his sins, the wicked who intends to connect his iniquities to Keter, to cleanse him from her testimony so that Malchut will not be able to testify there under cover. But the wicked is not cleansed; this is why it is said that he will not prosper. Rather, after ZA diminishes the left—and for this reason Malchut rises to the Keter that remained in her—Midat ha Rachamim appears.

16) Also, the Creator and His Divinity always testify to a person, and not only on Rosh Hashanah, as it is written, “I call heaven and earth to witness against you this day.” “Heaven,” as it is written, “Then You hear in heaven,” meaning ZA, “And earth,” as it is written, “And the earth is My footstool,” meaning Malchut.

And there are two more testimonies, the middle pillar, ZA, and Tzadik [righteous], Yesod. They are two letters, Ayin–Dalet, from Shema [Hear] Echad [one], Ayin from the word Shema [Hear], and Dalet from the word Echad [one]. This is the Ed [spelled Ayin–Dalet in Hebrew] from ZA. Also, they are the letters Ayin–Dalet from “Blessed be the name of the glory of His kingdom forever and ever.” Ayin–Dalet is from the word “forever,” and it is a witness [spelled with Ayin–Dalet] from Yesod de ZA, which is included in Malchut.

17) “On the evidence of two witnesses or three witnesses shall the dead be put to death.” This is SAM, who is dead from his inception. It is also written, “And they carried it on a pole between two.” It is written, “He shall not be put to death on the evidence of one witness,” so he will not have a share in one God.

On Rosh Hashanah, Malchut is on the left without right. At that time, SAM grips her until the blowing of the Shofar, ZA, which diminishes the GAR of the left line above in Bina through the Dinim of Masach de Hirik, by which Malchut is diminished to the point of Keter. And then SAM is parted from the Malchut. There are two witnesses here for the removal of SAM from the left line of Malchut:

1. The darkness in her. When she clung to the left without right, her lights froze and she was darkened. Hence, SAM did not part from her and was sucking from her. Because of him, she could not bond with ZA, as it is written, “He shall not be put to death on the evidence of one witness.”
2. Afterwards, through the blowing of the Shofar, the Dinim of the Masach de Hirik awakened in ZA and diminished the GAR in the left with those Dinim, and the bottom nine of Malchut parted and she remained in Keter. At that time, SAM parted from the Malchut and she could be rebuilt, bond with ZA, and mate with him PBP [Panim be Panim (face-to-face)]. This is so because now that the Din of Masach de Hirik was added to the Din of the darkness, it is as it is written, “By the evidence of two shall a matter be decided,” and SAM parted from the Malchut.

It is written, “On the evidence of two witnesses or three witnesses shall the dead be put to death.” This is SAM, for it should have said, “Shall the living be put to death.” Why did it say, “Shall the dead”? It is to imply to SAM, who is dead from his inception, and cannot be put to death on the evidence of one witness, on the Din of darkness, but on the evidence of two witnesses, who are the Din of darkness and the Din of Masach de Hirik. It is written about it, “And they carried it on a pole between two,” in two witnesses.

It is written, “He shall not be put to death on the evidence of one witness,” meaning only the Din of darkness, since he will not have a part in one God. This is so because the Dinim of darkness in Malchut are very sacred, and they are the Dalet of Echad [one], and they are needed for the unification of the letters Aleph–Het, of one with the Dalet of Echad. This is why they are not brought down for the war with SAM, but wait for the second witness, the Din of the Masach de Hirik.

And when it writes, “Or three witnesses,” it is because the Masach de Hirik contains two kinds of Dinim—de Man’ula [of a lock] and de Miftacha [of a key]. Thus, they are three Dinim: darkness, Man’ula, and Miftacha. In essence, two witnesses are enough—darkness and Miftacha—but first Man’ula had to come and then it was concealed. This is why only two witnesses are counted even though by the order of operations, three witnesses came out. This is why it is written, “On the evidence of two witnesses or three witnesses,” to imply that two is enough, but there are three witnesses that before they testify, his kingship is not revoked.

18) “If an unrighteous witness rises up … And the judges shall inquire diligently.” It is a Mitzva [commandment] to inquire and to question the witnesses with seven inquiries before he is sentenced to death. Seven inquiries correspond to those seven, “The eyes of the Lord run to and fro through the whole earth,” meaning HGT NHYM.

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