Zohar Shoftim Section 3 - At the Mouth of Two Witnesses

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Zohar Commentary of the Zohar PORTION called Shoftim


Rabbi Shimon tells the Faithful Shepherd that the children of Yisrael are dry wood, being connected to secular fire, and that they do not deserve to have miracles performed for them. But as soon as Moses descends on them with the Torah the Tree of Life descends on them as well, and so does the mitzvah that is the candlelight of God all for Moses' sake. Through that candlelight the heathen nations of the world will be burned. Rabbi Shimon talks about the two witnesses necessary in any trial, and says that even the walls of one's house will bear witness; the walls of one's house are said to be the inner walls of the heart, and the members of one's household are the 248 organs and limbs. Rabbi Shimon says that a wicked person's sins are even engraved on his bones. We learn that the reason sins are engraved on the bones is because the bones are white and the black script is easily recognizable. This is like the Torah with the white parchment and the black ink, black and white being darkness and light. In addition to this reason for the sins being carved into the bones, the body is destined to be reinstated with its bones, so all its merits and demerits are engraved there. If it is not worthy it will not be resurrected from the dead. Returning to the issue of the two testimonials, Rabbi Shimon calls them the seeing eye and the hearing ear. He says that even the sun and moon testify about a person, and he speaks a good deal about those who give testimony.

Pasook 10. from the Zohar Commentary on the Parasha Shoftim.

אָמַר בּוּצִינָא קַדִּישָׁא, וַדַּאי יִשְׂרָאֵל אִינּוּן עֵצִים יְבֵשִׁים בְּאוֹרַיְיתָא, בְּגִין דַאֲחִידוּ בְּאֵשׁ דְּהֶדְיוֹט, לָאו אִינּוּן כַּדְּקָא חֲזִי, לְמֶעְבַּד בְּהוֹן נִיסָא, מִיַּד דְּאַנְתְּ נְחִיתַת עָלַיְיהוּ בְּאוֹרַיְיתָא, בְּגִינָךְ נָחַת עָלַיְיהוּ אִילָנָא דְּחַיֵּי, וּמִצְוָה דְּאִיהוּ נֵר יְיָ' וַאֲחִידַת בְּהוֹן וְיֵהוֹן חַיִּין. וְאוּמִין עכו"ם דְּעָלְמָא, אִתּוֹקְדָן בְּהַהוּא נֵר, וְהַאי אִיהוּ דְּאָמַר נָבִיא, וְאַתָּה אַל תִּירָא עַבְדִי יַעֲקֺב וְאַל תֵּחַת יִשְׂרָאֵל כִּי אִתְּךָ אָנִי וְגוֹ'.

The Holy Luminary, THAT IS RABBI SHIMON, said TO THE FAITHFUL SHEPHERD: Surely Yisrael are dry wood in the Torah, because they are connected to a fire of a layperson. They do not deserve to have a miracle performed for them. As soon as you descend on them with Torah, for your sake the Tree of Life descends on them, WHICH IS ZEIR ANPIN, and the commandment, WHICH IS MALCHUT, the candle of Hashem, which holds on to them and so they live. But the heathen nations will be burned by that candle. This is what the prophet said: "Therefore fear you not, O My servant Jacob...neither be dismayed, Yisrael... for I am with you" (Yirmeyah 30:10-11).

chanoch's Commentary

We hear frequently that there is a difference between the Jewish people and the other nations. One difference is how the Jewish people are fed their daily sustenance. When they live in the Land of Israel with a Government based on the Torah they receive their sustenance directly from HaShem. When they are in exile then they receive their sustenance from the Chief Prince for the Nation that the physical territory that is represented. The new world of America has Chief Angelic Prince like all other physical locations. In the year 2000 the Chief of America was deposed. it used to be Gabriel and He was replaced by Satan. The Land of Israel is always under the watchful eye of HaShem. He modifies what his gift to the Children of Israel so that it appears similar to that which is received by the other nations. Another explanation relating to the difference between the Nation of Israel and the Nation in their lower level of Jacob. The essence they receive relates to what they can receive as Jacob and what they can receive as Israel. Also the other nations will be burned by the essence of the impurities within them. That is what is being explained in this Pasook.

Pasook 11. from the Zohar Commentary on the Parasha Shoftim.

לֺֹא יָקוּם עֵד אֶחָד בְּאִישׁ לְכָל עָוֹן וְגוֹ'. עַל פִּי שְׁנֵי עֵדִים אוֹ עַל פִּי שְׁלֺֹשָׁה עֵדִים יָקוּם דָּבָר. פִּקּוּדָא דָּא, לְהָעִיד עֵדוּת בב"ד, דְּלָא יַפְסִיד חַבְרֵיהּ מָמוֹנָא בְּגִינֵיהּ, אִי אִית לֵיהּ עֵדוּת בַּהֲדֵיהּ. וְלֵית סַהֲדוּתָא פָּחוּת מִתְּרֵין, הה"ד עַל פִּי שְׁנַיִם עֵדִים וְגוֹ' יָקוּם דָּבָר, לֺֹא יָקוּם עַל פִּי עֵד אֶחָד. וּבג"ד אוּקְמוּהָ מָארֵי מָתְנִיתִין, מִי מֵעִיד עַל הָאָדָם, קִירוֹת בֵּיתוֹ. וְלֺֹא עוֹד אֶלָּא אַנְשֵׁי בֵּיתוֹ מְעִידִין עָלָיו. מַאי קִירוֹת בֵּיתוֹ. אִינּוּן קִירוֹת לִבּוֹ. וַיַּסֵּב חִזְקִיָּהוּ פָּנָיו אֶל הַקִּיר, וְאוֹקְמוּהָ רַבָּנָן, מְלַמֵּד שֶׁהִתְפַּלֵל חִזְקִיָּהוּ מִקִּירוֹת לִבּוֹ.

"One witness shall not rise up against a man for any iniquity... at the mouth of two witnesses or at the mouth of three witnesses shall the matter be established" (Devarim 19:15). It is a precept to testify at court so his neighbor shall not lose money, because HE DOES NOT TESTIFY if he knows of a testimony in his favor. A testimony requires no less than two witnesses. That is the meaning of: "at the mouth of two witnesses or at the mouth of three witnesses shall the matter be established," but not at the mouth of one witness. That is why the sages of Mishnah have explained, who bears testimony on a person - the walls of his house do. Moreover, the members of his household testify about him. What are the walls of his house? They are the walls of his heart, AS WRITTEN: "Then Hezekiah turned his face towards the wall" (Yeshayah 38:2). The sages of the Mishnah have explained this to teach us that Hezekiah was praying from the walls of his heart.

chanoch's Commentary

I am curious about this verse. Why does it say 2 witnesses and also 3 witnesses. This may mean that depending on the severity of the charge 2 witnesses may be inadequate and it will be necessary to have 3. If there was an issue of a suspected false witness situation then it may have required three witnesses. The other question is why women were not accepted by a court. This would be true in determining the new moon time as well as other court cases. The other issues expressed in this Pasook of the walls of one's heart or the parts of ones body being witnesses calls for a difference between the spiritual courts and the physical courts. The spiritual court can interrogate a body part although the physical court has not accepted that method as of yet.

Pasook 12. from the Zohar Commentary on the Parasha Shoftim.

אַנְשֵׁי בֵּיתוֹ, אִינּוּן רמ"ח אֵבָרִים דִּילֵיהּ. דְּהָכִי אוּקְמוּהָ מָארֵי מָתְנִיתִין, רָשָׁע עֲוֹנוֹתָיו חֲקוּקִים עַל עַצְמוֹתָיו. וְהָכִי צַדִּיק, זָכִיוֹתָיו חֲקוּקִים לוֹ עַל עַצְמוֹתָיו. וּבג"כ אָמַר דָּוִד כָּל עַצְמוֹתַי תֺּאמַרְנָה. וּבְגִינֵהּ אִתְּמַר, וּמִי מְעִידִין עַל הָאָדָם קוֹרוֹת בֵּיתוֹ. גַּרְמִין בְּנוּיִין עַל מוֹחָא דְּאִיהוּ מַיָּא. וְעָלַיְיהוּ קָא רָמִיז, הַמְקָרֶה בַמַיִם עֲלִיּוֹתָיו, הַמְקָרֶה לָשׁוֹן קוֹרוֹת.

The members of his household are his 248 body parts, SINCE THE BODY IS CALLED HOUSE. This is how the sages of the Mishnah have explained that a wicked person's sins are engraved on his bones. Similarly, the merits of a righteous man are engraved on his bones. Therefore, David said: "all my bones shall say" (Tehilim 35:10). That is why we were taught: who testifies on a person ... the beams of his house... THE BEAMS OF HIS HOUSE are the bones OF THE SKULL that are constructed over the brain that is water. About this, it is written: "Who lays the beams of His chambers in the waters" (Tehilim 104:3).

chanoch's Commentary

This issue is important. Is it possible to have a persons sins engraved on his bones while only the merits are written on his bones of his skull. If this is true - why is it true?

Pasook 13. from the Zohar Commentary on the Parasha Shoftim.

וַאֲמַאי בְּגַרְמִין יַתִּיר מִבִּשְׂרָא וְגִידִין וּמִשְׁכָא. בְּגִין דְּגַרְמִין אִינּוּן חִוָּורִין, וּכְתִיבָא אוּכָּמָא, לָא אִשְׁתְּמוֹדְעָא אֶלָּא מִגּוֹ חִוָּורוּ. כְּגַוְונָא דְּאוֹרַיְיתָא, דְּאִיהִי חִוָּורוּ מִלְּגָאו, אוּכָם מִלְּבַר. אוּכָם וְחִוָּור, חֺשֶׁךְ וְאוֹר וְאִית חֺשֶׁךְ תְּכֵלֶת, וְאִתְּמַר בֵּיהּ גַּם חֺשֶׁךְ לֺֹא יַחֲשִׁיךְ מִמֶּךָּ. וּתְכֵלֶת אוּכָם, אִיהוּ נוּקְבָּא לְגַבֵּי חִוָּורוּ. וְלֺֹא עוֹד, אֶלָּא דְּגוּפָא עַל גַּרְמִין עָתִיד לְמֵיקָם. וּבג"ד זַכְווֹי וְחוֹבוֹי חָקוּקִין עַל גַּרְמִין דִּילֵיהּ, וְאִם יִזְכֶּה יְקוּם גּוּפָא עַל גַּרְמִין דִּילֵיהּ. וְאִי לָאו, לָא יְקוּם, וְלָא יְהֵא לֵיהּ תְּחִיַּית הַמֵּתִים.

Why are THE INIQUITIES ENGRAVED in the bones rather than in the flesh, the tendons and the skin? That is because the bones are white, and a black script is not recognizable except over white. This is similar to the Torah, which is white on the inside, THAT IS, THE PARCHMENT, and black on the outside, MEANING THE INK. Black and white are darkness and light. There is darkness that is blue, WHICH IS MALCHUT, about which it is written: "even the darkness is not dark for You" (Tehilim 139:12). Blue is black and is a female to the white, THAT IS ZEIR ANPIN, SINCE MALCHUT HAS NO LIGHT OF HER OWN EXCEPT WHAT SHE RECEIVES FROM ZEIR ANPIN. Furthermore, the body will be reinstated with its bones. Therefore, the merits and demerits are engraved on its bones and, if it is deserving, the body will be reinstated with its bones. If it is not DESERVING, it will not be reinstated and will not have a resurrection from the dead.

chanoch's Commentary

What defines if a body is deserving? If any part of the soul achieved its correction at any level of the soul. Then the body is resurrected and powered by those soul parts. Of course if a body is resurrected with all of a a soul that will be a stronger body/soul combination than if the body is only powered by the energy of an individual soul part.

Pasook 14. from the Zohar Commentary on the Parasha Shoftim.

וְלָא עוֹד, אֶלָּא תְּרֵין סָהֲדִין אִינּוּן עַל ב"נ, עַיִן רוֹאָה וְאוֹזֶן שׁוֹמַעַת, וּב"ד סוֹפֵר, וְדָן חוֹבוֹי. וְלֺֹא עוֹד, אֶלָּא שִׁמְשָׁא וְסִיהֲרָא סָהֲדִין עַל ב"נ, כְּמָה דְּאוֹקְמוּהָ תִּקְעוּ בַחֺדֶשׁ שׁוֹפָר בַּכֶּסֶה לְיוֹם חַגֵּנוּ. מַאי בַּכֶּסֶה. בְּיוֹמָא דְּסִיהֲרָא מִתְכַּסָה. וַאֲמַאי מִתְכַּסֵּת. בְּגִין דְּכַד מָטֵי רֺאשׁ הַשָּׁנָה, יֵיתֵי סָמָאֵל לְמִתְבַּע דִּינָא לִבְנוֹי קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא, וְהוּא יֵימָא לֵיהּ דְּיֵיתֵי סָהֲדִין. וְהוּא יֵיתֵי לְשִׁמְּשָׁא עִמֵּיהּ. אָזַל לְמַיְיתֵי סִיהֲרָא, וְהִיא מִתְכַּסָא. בְּאָן אֲתָר מִתְכַּסֵּת. אֶלָּא סְלִיקַת, לְהַהוּא אֲתָר, דְּאִתְּמַר בֵּיהּ בַּמְכוּסֶּה מִמָּךְ אַל תַּחְקוֹר, לְפַיְּיסָא לֵיהּ עַל בְּנָהָא.

Furthermore, there are two witnesses regarding the person: a seeing eye and a hearing ear. The court counts and judges his iniquities. Furthermore, even the sun and moon testify about the person, as we explained: "Blow a Shofar at the new moon, at the full moon (lit. 'on the covering') on our feast day" (Tehilim 81:4). What is the meaning of "covering"? That is the day when the moon, WHICH IS MALCHUT, is covered. Why is it covered? That is because when Rosh Hashanah (the Jewish New Year) arrives, Samael will approach to demand punishment against her children, MEANING YISRAEL, WHO ARE THE CHILDREN OF MALCHUT, before the Holy One, blessed be He. And He will tell him to bring forth the witnesses, so he will bring with him the sun. As he is about to bring the moon, she is covered. At which place is she covered? HE RESPONDS: She goes up to that place regarding which it is said: 'Do not investigate into what is hidden from you', in order to reconcile the Holy One, blessed be He, with her children.

chanoch's Commentary

This Pasook is teaching us that sometimes it is best to not strive to find out the truth. The truth is relative and therefore does not always set you free. This is an important teaching of the Kabbalah.

Pasook 15. from the Zohar Commentary on the Parasha Shoftim.

וְהַאי הוּא דְּאָמַר קְרָא, תִּקְעוּ בַחֺדֶשׁ שׁוֹפָר בַּכֶּסֶה לְיוֹם חַגֵּנוּ. לַאֲתָר דְּבֵיהּ סְלִיקַת שְׁכִינְתָּא, דְּאִתְּמַר בֵּיהּ וּבַמְכוּסֶּה מִמָּךְ אַל תַּחְקוֹר. וְחוֹבִין בְּאִתְכַּסְיָיא, תַּמָּן צָרִיךְ לְמֵידָן בֵּינוֹ לְבֵין קוֹנוֹ. וְחוֹבִין דְּאִתְגַּלְיָיא דְּעָבֵד לוֹן, אִתְּמַר מְכַסֶּה פְּשָׁעָיו לֺֹא יַצְלִיחַ. דִּשְׁכִינְתָּא מִסִּטְרָא דְּכֶתֶר אִיהִי עָלְמָא דְּאִתְכַּסְּיָא, וְאוֹקְמוּהָ מָארֵי מָתְנִיתִין, דְּצָרִיךְ ב"נ לְחַבְּרָא לָהּ לְהַהוּא אַתְרָא, בְּהַהוּא זִמְנָא מָטֵי זִמְנָא דְּרַחֲמֵי, וְאַעְבַּר דִּינָא. וּבג"ד לְחַבְרֵיהּ אָמַר לְזַכָּאָה לֵיהּ בְּעֵדוּתֵיהּ. אֲבָל לְרָשָׁע אֵין מְזַכִּין לוֹ.

That is what the scripture says, "Blow a Shofar at the new moon, at the covering on our feast day" (Ibid.), meaning the area to which the Shechinah ascended. Regarding this, it is said, 'Do not investigate into what is hidden from you'. The iniquities that are in concealment need to be judged there between himself and his Creator. About the iniquities he committed in public, it is written: "He that covers up his sins shall not prosper" (Mishlei 28:13). The Shechinah from the side of Keter is the hidden world and the sages of the Mishnah have explained that a person needs to connect HIS INIQUITIES to that place, WHICH IS KETER. At that time, a period of Mercy arrives and Judgment passes away. Therefore, he recommends to connect ONE'S INIQUITIES TO KETER, to free him from the testimony OF MALCHUT. However, the wicked is not acquitted.

chanoch's Commentary

The process of Rosh HaShanah is quite simple. It is stacked in favor for the people who know the blowing of the Shofar. Why is it knowing the important issue and not the hearing of the Shofar? Because the wicked are not given the merit to know the secrets of the Shofar and thereby receive appropriate judgment.

Pasook 16. from the Zohar Commentary on the Parasha Shoftim.

וְעוֹד, קוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ סָהֲדִין עַל ב"נ, הה"ד הֲעִדוֹתִי בָכֶם הַיּוֹם אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ. אֶת הַשָּׁמַיִם, הַהוּא דְּאִתְּמַר בֵּיהּ וְאַתָּה תִּשְׁמַע הַשָּׁמַיִם. וְאֶת הָאָרֶץ, הַהוּא דְּאִתְּמַר בָּהּ וְהָאָרֶץ הֲדוֹם רַגְלָי. וְעוֹד, תְּרֵין סָהֲדִין: עַמּוּדָא דְּאֶמְצָעִיתָא, וְצַדִּיק. וְאִינּוּן ע"ד, מִן שְׁמַ"ע אֶחָד. עֵד, מִן בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד.

Furthermore, the Holy One, blessed be He, and His Shechinah give CONSTANT testimony about the person AND NOT ONLY ON ROSH HASHANAH, AS MENTIONED. This is what is written: "I call heaven and earth to witnesses against you this day" (Devarim 4:26). Heaven is the one about which is written: "hear You (in) heaven" (I Melachim 8:32), THAT IS ZEIR ANPIN. Earth is the one about which is written, "and the earth is My footstool" (Yeshayah 66:1), THAT IS MALCHUT. In addition, the two witnesses are the Central Column, THAT IS ZEIR ANPIN, and the Righteous IS YESOD. They are Ayin and Dalet of Sh'ma and Echad (lit. 'one'), NAMELY AYIN FROM THE SPELLING OF SH'MA, AND DALET FROM ECHAD. THIS IS THE WITNESS (HEB. ED, AYIN-DALET) FROM THE ASPECT OF ZEIR ANPIN; there is another witness from, 'blessed is the Name of the glory of His Kingdom forever and ever (Heb. va'ed)', NAMELY ED FROM THE WORD 'VA'ED', WHICH IS A WITNESS FROM THE ASPECT OF YESOD IN ZEIR ANPIN, WHICH IS INCLUDED IN MALCHUT.

chanoch's Commentary

i hope you realize that the two witnesses come from the Shema. Since the witnesses do not need to be female since the Shema is time related. This is why a woman can not be called upon to be a witness. At least that is what i think right now.

Pasook 17. from the Zohar Commentary on the Parasha Shoftim.

עַל פִּי שְׁנַיִם עֵדִים אוֹ שְׁלֹשָׁה עֵדִים יוּמַת הַמֵּת, דָּא סָמָאֵל, מֵת מֵעִקָרוֹ וַיִּשָּׂאוּהוּ בַמּוֹט בִּשְׁנָיִם. לֹא יוּמַת עַל פִּי עֵד אֶחָד, דְּלָא יְהֵא לֵיהּ חוּלָקָא בְּאֵל אֶחָד.

"At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death" (Devarim 17:6). That is Samael, who is essentially dead: "they carried it between two on a pole" (Bemidbar 13:23). "But at the mouth of one witness he shall not be put to death" (Devarim 17:6), meaning he shall have no portion in the one El.

Pasook 18. from the Zohar Commentary on the Parasha Shoftim.

כִּי יָקוּם עֵד חָמָס בְּאִישׁ וְגוֹ' וְדָרְשׁוּ הַשּׂוֹפְטִים הֵיטֵב וְגוֹ', וַעֲשִׂיתֶם לוֹ כַּאֲשֶׁר זָמַם וְגוֹ'. פִּקּוּדָא דָּא לִדְרוֹשׁ וְלַחֲקוֹר הָעֵדִים בְּז' חֲקִירוֹת, קוֹדֶם דְּיָדִין לֵיהּ בְּעוֹנְשָׁא דְּמוֹתָא, בִּשְׁבַע חֲקִירוֹת, שְׁבַע לָקֳבֵל שִׁבְעָה אֵלֶּה עֵינֵי יְיָ' הֵמָּה מְשׁוֹטְטִים בְּכָל הָאָרֶץ. בְּהוֹן וְיִסַּרְתִּי אֶתְכֶם אַף אָנִי שֶׁבַע.

"If a false witness rise up against any man... and the judges shall make diligent inquiry... then shall you do to him as he had thought to have done to his brother" (Devarim 19:16-19). This precept is to examine the witnesses seven times before sentencing one to death. The seven examinations are seven that correspond to: "those seven... the eyes of Hashem, they rove to and fro through the whole earth" (Zecharyah 4:10). THEY ARE THE SECRET OF CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT. Regarding them, it is said: "and will chastise you seven times for your sins" (Vayikra 26:28).

chanoch's Commentary

The eyes of HaShem are the Sefirot who represent levels of consciousness. These are also witnesses as they can be called upon to testify as well. We need to understand the true idea of the Sefirot. All of creation meaning all creative activity follows the 4 phases which represents the process of creation. This means that all of creation / creativity has the 7 lower sefirot within it. These different levels of consciousness communicate with the frames of reference of their own consciousness. Thus a Chesed in the frame of the physical continents of our world communicates with Chesed of the Nation within that continent. i am not referring to the modern nation state but the original nation state which has the Names of the 70 Nations from the Torah which also has the Names of the 70 Languages. Thus everything is known within this consciousness of Chesed including what is the consciousness of the Chesed of an individual human being. Thus when you appoint judges and officers in your gates your judges can call these 2 or 3 witnesses to learn the answers to all of your questions. This is the essence of the wisdom of Kabbalah. Also the meaning of 2 witnesses has the meaning of right and left. Sometimes we need to call the central column as a witness and that includes both right and left yet it also represents a third consciousness as well. This is the meaning of this verse from the Torah relating to 2 witnesses or 3 witnesses.