{"id":14286,"date":"2026-01-08T13:20:49","date_gmt":"2026-01-08T13:20:49","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=14286"},"modified":"2026-01-08T13:20:50","modified_gmt":"2026-01-08T13:20:50","slug":"by-the-evidence-of-two-shall-a-matter-be-decided","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/by-the-evidence-of-two-shall-a-matter-be-decided\/","title":{"rendered":"By the Evidence of Two Shall a Matter Be Decided"},"content":{"rendered":"\n

11) It is a Mitzva<\/em> 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, \u201cBy the evidence of two shall a matter be decided\u201d; it will not be decided by one witness. This is why it is written, \u201cWho 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, \u2018Then Hezekiah turned his face to the wall,\u2019 meaning he prayed from the walls of his heart.\u201d<\/p>\n\n\n\n

12) His household are his 248 organs, since the body is called \u201chouse.\u201d 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, \u201cAll my bones shall say.\u201d 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, \u201cHe lays the beams of His upper chambers in the waters.\u201d \u201cLays\u201d [Heb: Mekare<\/em>] comes form the word Korot<\/em> [walls].<\/p>\n\n\n\n

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\u2014the parchment\u2014and black from without\u2014the ink.<\/p>\n\n\n\n

Black and white are darkness and light. There is darkness that is azure, which is Malchut<\/em>, of which it was said, \u201cEven the darkness is not too dark for You,\u201d and azure is black, female of the white, ZA<\/em>. This is so because Malchut<\/em> has no light of her own except what ZA<\/em> 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.<\/p>\n\n\n\n

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, \u201cBlow the horn at the new moon, at the full moon for our feast-day.\u201d \u201cThe new moon\u201d is the day when the moon, Malchut<\/em>, is covered. This is because when the new year begins, SAM<\/em> comes to seek judgment on her sons\u2014Israel, the sons of the Malchut<\/em>\u2014before 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, \u201cWhere it is covered from you, do not inquire,\u201d to appease the Creator for her sons.<\/p>\n\n\n\n

15) \u201cBlow the horn at the new moon, at the full moon for our feast-day,\u201d for the place to which Divinity rose, where it was said, \u201cWhere it is covered from you, do not inquire.\u201d 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, \u201cHe that covers his transgressions shall not prosper.\u201d<\/p>\n\n\n\n

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

However, the wicked is not cleansed, since at Rosh Hashanah<\/em> [New Year\u2019s Eve], the world returns to its beginning and Malchut<\/em> 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<\/em> and Nukva<\/em> clothed Bina<\/em>\u2014ZA<\/em> being the right line de<\/em> Bina<\/em> and Malchut<\/em> being the left line. Also, it is known that the illumination of the left without right is darkness. Also, right without left is VAK<\/em> without Mochin<\/em>. Thus, at that time, ZA<\/em> was dormant, as though sleeping without Mochin<\/em>, and the Nukva<\/em> was in darkness.<\/p>\n\n\n\n

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

This diminution was done by the blowing of a Shofar<\/em> [horn]. Through the sound that comes out of the Shofar<\/em>, the force of the Masach de<\/em> Hirik<\/em> is awakened in ZA<\/em>, the middle line, and through the Masach de<\/em> Hirik<\/em>, it diminishes the left line in Bina<\/em>, and unites the right and left of Bina<\/em> in one another. Then the Rachamim<\/em> 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<\/em>, whose construction at that time was entirely from that left line, and she remained at the point of Keter<\/em>. It was written, \u201cBlow the horn at the new moon,\u201d by which \u201cAt the full moon for our feast-day.\u201d This means that the moon, Malchut<\/em>, is covered at the point of Keter<\/em> in her, by which the Din<\/em> disappears and the Rachamim<\/em> in Din<\/em> appear.<\/p>\n\n\n\n

When it writes, \u201ccovered,\u201d it is because when Rosh Hashanah<\/em> comes, SAM<\/em> will come to seek judgment over her sons, Israel, who are the sons of Malchut<\/em>, before the Creator. And He will tell him to bring witnesses, since ZA<\/em> has no Mochin<\/em> 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, \u201cWhere it is covered from you, do not inquire,\u201d to appease the Creator for her sons. The Malchut<\/em> was waned out of all the Sefirot<\/em> in her and remained with only the Keter<\/em>, of which it was said, \u201cWhere it is covered from you, do not inquire,\u201d and then Rachamim<\/em> came out in the world.<\/p>\n\n\n\n

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<\/em> [quality of mercy] came out, SAM<\/em> no longer has a hold on Malchut<\/em>, and one\u2019s Dinim<\/em> [judgments] are between himself and his Maker, without the slandering of SAM<\/em>. This is why the Creator has pity on him.<\/p>\n\n\n\n

But while the left line reigned and the iniquities he sinned were open, man\u2019s iniquities were gripped to the revealed world, Malchut<\/em>. It is written about it, \u201cHe that covers his transgressions shall not prosper,\u201d meaning he will not be able to cover the transgressions in a way that SAM<\/em> will not grip to Malchut<\/em>. And Divinity from the side of Keter<\/em>\u2014while Divinity is in the Keter<\/em> in her\u2014is the hidden world because the Keter<\/em> is called, \u201cWhere it is covered from you,\u201d and SAM<\/em> does not have a hold.<\/p>\n\n\n\n

One should connect one\u2019s iniquities to Keter<\/em>. At that time comes the time of Rachamim<\/em> and the Din<\/em> passes away. This is because then it is the unification of right and left through the middle line, and the Rachamim<\/em> appear. This is the reason why he must connect his iniquities to Keter<\/em>, to cleanse him from Malchut\u2019s<\/em> testimony. For this reason, the wicked who covers his sins, the wicked who intends to connect his iniquities to Keter<\/em>, to cleanse him from her testimony so that Malchut<\/em> 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<\/em> diminishes the left\u2014and for this reason Malchut<\/em> rises to the Keter<\/em> that remained in her\u2014Midat<\/em> ha<\/em> Rachamim<\/em> appears.<\/p>\n\n\n\n

16) Also, the Creator and His Divinity always testify to a person, and not only on Rosh Hashanah<\/em>, as it is written, \u201cI call heaven and earth to witness against you this day.\u201d \u201cHeaven,\u201d as it is written, \u201cThen You hear in heaven,\u201d meaning ZA<\/em>, \u201cAnd earth,\u201d as it is written, \u201cAnd the earth is My footstool,\u201d meaning Malchut<\/em>.<\/p>\n\n\n\n

And there are two more testimonies, the middle pillar, ZA<\/em>, and Tzadik<\/em> [righteous], Yesod<\/em>. They are two letters, Ayin<\/em>–Dalet<\/em>, from Shema<\/em> [Hear] Echad<\/em> [one], Ayin<\/em> from the word Shema<\/em> [Hear], and Dalet<\/em> from the word Echad<\/em> [one]. This is the Ed<\/em> [spelled Ayin<\/em>–Dalet<\/em> in Hebrew] from ZA<\/em>. Also, they are the letters Ayin<\/em>–Dalet<\/em> from \u201cBlessed be the name of the glory of His kingdom forever and ever.\u201d Ayin<\/em>–Dalet<\/em> is from the word \u201cforever,\u201d and it is a witness [spelled with Ayin<\/em>–Dalet<\/em>] from Yesod<\/em> de<\/em> ZA<\/em>, which is included in Malchut<\/em>.<\/p>\n\n\n\n

17) \u201cOn the evidence of two witnesses or three witnesses shall the dead be put to death.\u201d This is SAM<\/em>, who is dead from his inception. It is also written, \u201cAnd they carried it on a pole between two.\u201d It is written, \u201cHe shall not be put to death on the evidence of one witness,\u201d so he will not have a share in one God.<\/p>\n\n\n\n

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

    \n
  1. The darkness in her. When she clung to the left without right, her lights froze and she was darkened. Hence,\u00a0SAM<\/em>\u00a0did not part from her and was sucking from her. Because of him, she could not bond with\u00a0ZA<\/em>, as it is written, \u201cHe shall not be put to death on the evidence of one witness.\u201d<\/li>\n\n\n\n
  2. Afterwards, through the blowing of the\u00a0Shofar<\/em>, the\u00a0Dinim<\/em>\u00a0of the\u00a0Masach de<\/em>\u00a0Hirik<\/em>\u00a0awakened in\u00a0ZA<\/em>\u00a0and diminished the\u00a0GAR<\/em>\u00a0in the left with those\u00a0Dinim<\/em>, and the bottom nine of\u00a0Malchut<\/em>\u00a0parted and she remained in\u00a0Keter<\/em>. At that time,\u00a0SAM<\/em>\u00a0parted from the\u00a0Malchut<\/em>\u00a0and she could be rebuilt, bond with\u00a0ZA<\/em>, and mate with him\u00a0PBP<\/em>\u00a0[Panim<\/em>\u00a0be<\/em>\u00a0Panim<\/em>\u00a0(face-to-face)]. This is so because now that the\u00a0Din<\/em>\u00a0of\u00a0Masach de<\/em>\u00a0Hirik<\/em>\u00a0was added to the\u00a0Din<\/em>\u00a0of the darkness, it is as it is written, \u201cBy the evidence of two shall a matter be decided,\u201d and\u00a0SAM<\/em>\u00a0parted from the\u00a0Malchut<\/em>.<\/li>\n<\/ol>\n\n\n\n

    It is written, \u201cOn the evidence of two witnesses or three witnesses shall the dead be put to death.\u201d This is SAM<\/em>, for it should have said, \u201cShall the living be put to death.\u201d Why did it say, \u201cShall the dead\u201d? It is to imply to SAM<\/em>, who is dead from his inception, and cannot be put to death on the evidence of one witness, on the Din<\/em> of darkness, but on the evidence of two witnesses, who are the Din<\/em> of darkness and the Din<\/em> of Masach de<\/em> Hirik<\/em>. It is written about it, \u201cAnd they carried it on a pole between two,\u201d in two witnesses.<\/p>\n\n\n\n

    It is written, \u201cHe shall not be put to death on the evidence of one witness,\u201d meaning only the Din<\/em> of darkness, since he will not have a part in one God. This is so because the Dinim<\/em> of darkness in Malchut<\/em> are very sacred, and they are the Dalet<\/em> of Echad<\/em> [one], and they are needed for the unification of the letters Aleph<\/em>–Het<\/em>, of one with the Dalet<\/em> of Echad<\/em>. This is why they are not brought down for the war with SAM<\/em>, but wait for the second witness, the Din<\/em> of the Masach de<\/em> Hirik<\/em>.<\/p>\n\n\n\n

    And when it writes, \u201cOr three witnesses,\u201d it is because the Masach de<\/em> Hirik<\/em> contains two kinds of Dinim<\/em>\u2014de<\/em> Man\u2019ula<\/em> [of a lock] and de<\/em> Miftacha<\/em> [of a key]. Thus, they are three Dinim<\/em>: darkness, Man\u2019ula<\/em>, and Miftacha<\/em>. In essence, two witnesses are enough\u2014darkness and Miftacha<\/em>\u2014but first Man\u2019ula<\/em> 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, \u201cOn the evidence of two witnesses or three witnesses,\u201d to imply that two is enough, but there are three witnesses that before they testify, his kingship is not revoked.<\/p>\n\n\n\n

    18) \u201cIf an unrighteous witness rises up … And the judges shall inquire diligently.\u201d It is a Mitzva<\/em> [commandment] to inquire and to question the witnesses with seven inquiries before he is sentenced to death. Seven inquiries correspond to those seven, \u201cThe eyes of the Lord run to and fro through the whole earth,\u201d meaning HGT<\/em> NHYM<\/em>.<\/p>\n","protected":false},"excerpt":{"rendered":"

    11) It is a Mitzva to testify in court, so his friend will not lose money because he is not testifying, if 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