English translation — שופטים ד

In the matter of testimony — “By the mouth of two witnesses etc. shall a matter be established”¹

— one finds two types:

A.

a)

“Witnesses of clarification”²

— for example³,

testimony about a loan,

whose purpose is only to clarify that the loan existed,

but the loan itself is not dependent on the witnesses — even when the loan is conducted without witnesses,

the obligation to pay the debt applies to the borrower.

Accordingly, the meaning of “

(By the mouth of two witnesses etc.)

<b>shall be established</b> a matter”,

that the “matter” is <b>established</b> through the witnesses.

b)

"Witnesses of existence" - for example,

witnesses of betrothal,

whose testimony is a <b>part</b> of the betrothal⁴.

Because the law⁵

is,

that even when

(both the man and the woman admit that)

he betrothed her,

but if there were no witnesses present,

the halacha is,

that "we are not concerned for his betrothal",

i.e.

it is

without witnesses of betrothal there is no betrothal⁶.

And

By <b>this</b> type of testimony the meaning of "the matter shall be established" is - through them the "matter" is <b>established</b>.

2.

Based on this aforementioned distinction, another difference emerges between witnesses of clarification and witnesses of execution:

By witnesses of clarification,

since their matter is to <b>clarify</b> an act,

they become "witnesses"

(primarily)

at the time of clarification — when they come

(to clarify the act through)

<b>testifying</b> in court⁷

; but not so by witnesses of execution,

since their matter is to perform the act

(the betrothal),

it turns out,

that at the time of their seeing, the status of testimony already applies to them.

With this the Rogatchover&lt;sup&gt;8&lt;/sup&gt;

explains why witnesses of kiddushin do not need any investigation and inquiry&lt;sup&gt;9&lt;/sup&gt;

Investigation and inquiry applies to such witnesses where the definition of "testimony" becomes by them

(primarily)

in and through the court — they do not become "testimony" unless the court first investigates and inquires of them&lt;sup&gt;10&lt;/sup&gt;

; but not so by witnesses of kiddushin

and the like which are witnesses of the act,

the Torah has already made them witnesses at the time of the act

(the betrothal),

they do not need any investigation and inquiry in court,

so that through this they should become witnesses—they have <b>already become</b> witnesses at the time of the sighting.

3.

Based on the above,

that witnesses are a part of the act of betrothal,

they "validate" the betrothal—one can also explain,

why in betrothal one does not say "within the interval of speech it is considered as speech,"

as the Gemara¹¹

says: "And the halachah is: within the interval of speech it is considered as speech, except...

and one who betroths and one who divorces."

What is the difference between all matters and "one who betroths and one who divorces"?

The Ran&lt;sup&gt;12&lt;/sup&gt;

explains,

that "in other matters that are not so severe" a person does them initially with [full] intent,

so that he can have regret within [the time of] speech,

but not so by "these, since they are so severe, a person does them only with complete consent",

and consequently he cannot retract.

The explanation, however, requires clarification,

because according to this — that by other things there is no final determination until after [the time of] speech — it must follow,

that the act is not completed until then; and consequently if,

for example,

someone gives another a gift of an edible item,

the recipient of the gift cannot eat

(at least initially)

the food until after [the time of] speech,

and we do not find that such a novelty is stated anywhere.

One must say,

that also by other things the act is completed immediately&lt;sup&gt;13&lt;/sup&gt;,

only until [the time of]

Speech has the power¹⁴

to have <b>regret</b>¹⁵

and to <b>nullify</b> the action,

but not so by betrothal and divorce.

So the explanation in this: Because by betrothal

(and divorce)

the act of betrothal is effected through the <b>witnesses</b>,

it is already afterwards not within the ability of the betrother

(and divorcer)

to nullify the act¹⁶,

because the <b>witnesses</b> have effected the act of betrothal¹⁷.

But not so by other matters,

where the witnesses do not effect the reality of the thing — and the matter is effected only by the principal <b>himself</b>,

therefore he can nullify it within <i>toch kedei dibbur</i>.

4.

All matters of the revealed part of the Torah are corresponding to the manner in which they are in the inner dimension.

It is understood,

that all the above-mentioned matters in testimony -

(a)

the two types "witnesses of clarification" and "witnesses of validation",

(b)

that witnesses of betrothal are witnesses of validation¹⁸,

(c)

witnesses of validation become at the time of seeing and witnesses of clarification - at the time of their giving testimony in court,

(d)

an act that is accomplished through testimony

(validation)

has in

itself more force - are also present in the inner matters.

It stands in the verse&lt;sup&gt;19&lt;/sup&gt;

"You are My witnesses, says the Lord".

There are in the Zohar&lt;sup&gt;20&lt;/sup&gt;

two interpretations of this: a)

These are Israel,

b)

These are heaven and earth, as it is written&lt;sup&gt;21&lt;/sup&gt;

I call heaven and earth to witness against you this day.

And it can be said,

that these two testimonies — Israel and heaven and earth — are the two types of testimony,

testimony of clarification and testimony of existence,

as follows.

5.

The Alter Rebbe²²

explains at length,

that testimony applies only "to a matter hidden and concealed from the eyes of all."

But for a "revealed matter" one does not need

(and it is not applicable)

the concept of testimony.

Moreover: even for a thing that currently is not "revealed,"

but it is a "matter destined to be revealed"²³,

one also does not need "complete testimony"²⁴.

Testimony is specifically for a "matter completely hidden"²⁵.

In spirituality it means²⁶

On that which the Most High enlivens all worlds

(in the language of the Zohar and Chassidus: memale kol almin)

one does not need "testimony",

because this is a "thing

that is revealed"&lt;sup&gt;27&lt;/sup&gt;

: When one looks at the conduct and order of how the world is led,

one sees that there is a G‑dly vitality that manages the world; as it says&lt;sup&gt;28&lt;/sup&gt;

"And from my flesh I shall perceive G‑d" - and as our Sages of blessed memory&lt;sup&gt;29&lt;/sup&gt;

say "Just as the soul fills the body, so the Holy One, blessed be He, fills His world".

And since it is &lt;b&gt;necessary &lt;/b&gt;and "clear" according to intellect

that this faith exists even among the pious of the nations of the world,

as is known&lt;sup&gt;30&lt;/sup&gt;],

one does not need testimony about this.

Also regarding the faith in His G‑dliness, blessed be He, which is <b>higher</b> than the world

(In the language of the Zohar and Chassidus: Sovev Kol Almin)

One does not need any "testimony."

Because although the level in G‑dliness cannot be "taken" with intellect,

Which is limited within the limitations of the world,

Nevertheless the intellect itself obligates,

That there exists the Divine light which is higher than the grasp of intellect: after the intellect compels that there is the Divine vitality <b>in</b> the world,

It comes to the recognition that "this is not the essence of G‑dliness from which the worlds are emanated"³¹,

And there are levels in G‑dliness which are higher than the world

(And intellect)³².

And therefore also regarding <b>that</b> level the matter of testimony does not apply – because although it is not a "thing that is revealed"

(Because one cannot grasp it with comprehension),

Nevertheless it is in the category of "a matter destined to be revealed",

Since it is the "above the intellect" which is compelled by the intellect itself.

The concept of "testimony" is about His &lt;b&gt;Essence&lt;/b&gt; blessed be He, which is higher even than Sovev Kol Almin,

He is entirely not within the category of intellect; and since His Essence blessed be He is a "matter completely hidden",

therefore regarding this it is applicable and necessary the concept of "testimony" to &lt;b&gt;reveal&lt;/b&gt; His Essence blessed be He

(just as testimony,

simply,

is to bear witness and bring out a "matter completely hidden")

- and in the two modes of testimony mentioned above:

a)

"Witnesses of clarification": they were established in creation as "testimony",

which point to

(and reveal)

the power of the One who spoke and the world came into being which is &lt;b&gt;present&lt;/b&gt; in creation - and these are heaven and earth; as known&lt;sup&gt;33&lt;/sup&gt;

that the eternity of heaven

(which "endure as individuals")

and earth

(which "endure as species")

is only through the power of the One who spoke and the world came into being - and therefore heaven and earth are witnesses

(&lt;b&gt;clarification&lt;/b&gt;)

to His Essence blessed be He&lt;sup&gt;34&lt;/sup&gt;.

b)

"Witnesses of existence": There are also "witnesses" to whom it was given

The power to,

so to speak,

<b>continue</b> His Essence into the world,

like witnesses of existence who <b>testify about</b> the deed - and these are the souls of Israel which are rooted in His Essence,

and therefore they have the power

(through their service in Torah and mitzvos³⁵)

to continue His Essence into the world.

(and marriage)

is "be fruitful&lt;sup&gt;36&lt;/sup&gt;

and multiply etc."&lt;sup&gt;37&lt;/sup&gt;,

that in this matter of procreation there is an extension of the power of the Ein Sof below

(the power for children and grandchildren until the end of all generations)

as is known&lt;sup&gt;38&lt;/sup&gt;

; i.e.,

that is,

through kiddushin the extension of the Ein Sof below is opened - and this is also expressed in the simple aspects,

that the witnesses of kiddushin are "witnesses of fulfillment"].

6.

One must, however, understand: since heaven and earth reveal the power of the Ein Sof in creation - in what does the action and innovation of the "witnesses of fulfillment" consist,

the souls of Israel,

in &lt;b&gt;extending &lt;/b&gt;His very Essence below?

Is the general explanation in this: Heaven and earth are indeed "witnesses"

Upon the power of the Ein Sof in the world,

It is, however, not in a manner that shows that the world is entirely not a thing for itself³⁹

And is completely nullified to the Ein Sof, blessed be He; the work of Jews is,

That they bring about

(through Torah and mitzvos)

That it should be revealed how it is "there is none besides Him"⁴⁰,

How the world is unified⁴¹

Utterly with His Essence, may He be blessed.

7.

Clearer to understand this,

one must preface that which Chazal⁴²

say on the verse⁴³

"The land feared and was quiet" — "At first fear and finally quiet": before the Giving of the Torah the world was in a state of "fear"

(for its existence),

which indicates a weakness in its reality; and after the Jews received the Torah it became — "quiet",

the Giving of the Torah established an existence and permanence in the reality of the world.

It is seemingly not understood: the reality of the world is indeed physical and material,

which conceals

(world from the term concealment⁴⁴)

upon Divinity,

and the Giving of the Torah established a <b>weakness</b> in the concealment of the world and refined the world,

and as the statement of Chazal⁴⁵

that at the Giving of the Torah "a bird did not chirp, etc. the world

<b>Silent</b> etc.” - That therefore specifically after the Giving of the Torah can one make holy a physical thing,

as known⁴⁶

- now how does one say that after the Giving of the Torah specifically became a <b>strength</b> in the existence of the world?

It is true,

that the Most High made a condition with "the Work of Creation" that "if Israel accept the Torah you will endure and if not I will return you to chaos and void"⁴²

- this is however,

only a matter additional upon the very existence of the world; in the manner of one who makes a condition in a deed

(a condition and the like),

is the condition a thing additional upon the very deed⁴⁷.

Even if the intention of creation is "for the sake of the Torah and for the sake of Israel"⁴⁸

- then,

at first glance,

seemingly,

also an added thing to the creation: it is "for the sake of" a second thing,

but the reality of creation itself is not Torah and Israel.

And since so,

it must come out,

that regarding the reality of the world itself, the Torah made a weakness in its reality,

not a strength.

8.

Is the explanation in this: That which one sees by a person,

that the intention and purpose of the action and the action itself

are two separate things,

it is therefore because by him the "power" is lacking from "actor"⁴⁹

- the "power" is not one thing with the "actor"

(and likewise the "intention" of the action is a separate thing from the action)

; by the Most High, however, is "there is no power lacking from actor"⁴⁹,

and therefore the entire existence of the "actor" is the "power".

And likewise regarding the "intention" of creation,

that since the intention of creation is "for the sake of the Torah and for the sake of Israel" - are <b>they </b>its true existence⁵⁰,

and <b>not </b>its matter and material⁵¹.

Therefore one also finds &lt;b&gt;in the laws of the Torah&lt;/b&gt;,

that one considers the intention of a thing and &lt;b&gt;not &lt;/b&gt;its physical substance and material - for example in the law⁵²

of "one who carries out food less than the measure in a vessel is exempt even regarding the vessel because the vessel is secondary to it"; i.e.

i.e.

although the physical substance of the vessel has a measure of carrying out

(and if one would have carried it out for itself one would be liable for the carrying out)

- but since the intention of his carrying out the vessel is

because of the foods,

the physical existence of the vessel becomes &lt;b&gt;nullified &lt;/b&gt;and secondary to the intention,

to the foods,

so that the vessel becomes a "part" of the foods; and since the foods are less than the measure,

so also the &lt;b&gt;vessel &lt;/b&gt;is less than the measure

(although from the perspective of its &lt;b&gt;physical &lt;/b&gt;existence it has the measure).

9.

Every concept in the inner dimension of the Torah exists — at least in allusion — also in the revealed dimension of the Torah; similarly regarding the aforementioned matter

(that the entire existence of the world is Torah and Israel)

one finds it in many places in the revealed [Torah],

at least in allusion,

and for example in Tosafot:

The law is,

that just as "one does not burn sacred [offerings] on Yom Tov"⁵³

not a need of the commoner),

so too one may not burn impure terumah on Yom Tov⁵⁴.

Tosafot asks⁵⁵

: Since one may derive benefit from burning the terumah,

why should one not be permitted to burn the terumah

(to heat

under his cooked dish) so that then there is in it a "need for food for the soul"?

And Tosafot⁵⁶

answers: Since there is also in it a need of the Most High, the need of the commoner is nullified relative to the need of the Most High, and it is as if <b>all of it is of the Most High</b>.

According to simple understanding, the explanation demands: Why should the higher need nullify the "lower need"?

And according to the above, it is understood: Since the true reality of all things in

The world is Torah and Israel,

is when one uses the thing according to its intention and purpose - one fulfills with it a mitzvah,

"falls away" and becomes nullified⁵⁷

the external existence of it and only its purposeful existence remains - the mitzvah.

And therefore,

since the intention and purpose of the burning of the terumah is a "need of the Most High",

consequently the "need of the common" becomes nullified⁵⁸.

Yud.

Based on this, however, the question turns to the other side

(and in the manner of the earlier question in section 46)

: That which the purpose of creation is "for the sake of the Torah and for the sake of Israel" did not become revealed at the time of the Giving of the Torah,

rather that is the purpose of creation from its beginning; immediately at the creation <b>that </b>is its entire existence - so what became revealed at the time of the Giving of the Torah,

that because of this specifically then the world came to the state of "silence"?

Is the explanation in this: that the entire existence of creation is only its "intention" is from the side of Above,

from the side of the Most High,

because by Him "there is no absence of potential in the actual"

(as above p. 48)

; but from the side of the created beings

(by whom there is absence of potential in the actual)

it is not heard

(that G‑dliness is the entire existence of the world)⁵⁹.

The ultimate purpose is,

that it should be revealed and drawn forth into the creation,

from the side of the <b>world</b> itself,

that its entire existence is Torah and Israel,

so that then the world becomes united with G‑dliness in revelation

(also from the side of the world).

And therefore specifically at the Giving of the Torah it became "land ...

was quiet": before the Giving of the Torah,

the world itself did not appear in revelation its connection with Torah and Israel,

and therefore the &lt;b&gt;material&lt;/b&gt; of the world was with a force

where the measure of output is according to the material of the vessel,

as above p. 48]

; at the Giving of the Torah was given the power to reveal in the world,

&lt;b&gt;from its side&lt;/b&gt;,

its true existence - and therefore it became "quiet".

Yes.

According to the above one will also understand the difference between the "testimony" of heaven and earth and of the souls of Israel:

Since that &lt;b&gt;the Holy One, blessed be He, desired &lt;/b&gt;to have a dwelling place in the lower realms&lt;sup&gt;60&lt;/sup&gt;

- And a "dwelling place" refers indeed to &lt;b&gt;His Essence, blessed be He&lt;/b&gt;&lt;sup&gt;61&lt;/sup&gt;

- &lt;b&gt;Then &lt;/b&gt;it indeed became actualized

(In the manner discussed earlier, section 48),

that His Essence, blessed be He, has a "dwelling place" in the lower realms&lt;sup&gt;62&lt;/sup&gt;

; and this is expressed&lt;sup&gt;63&lt;/sup&gt;

in the eternity of heaven and earth etc., which indicates the power of the Cause of Causes that exists in creation

(as above at length).

On the other hand, however,

since this is only from the aspect of "above",

it is in a manner that heaven and earth with the power of the Cause of Causes are two separate things.

In order that the intention be fulfilled that the "dwelling" for His Essence should also be from the side of the creatures themselves,

through the service of Torah and mitzvos of the souls of Israel,

which through this <b>they raise up</b>,

that the "dwelling in the lower realms" should be from the side of the lower realms themselves⁶⁴.

that "until testimony" also adds a strength in the action

(as above p. 3)

: through the "testimony" of Jews a strength is brought about⁶⁵

in the creation — "it was silent",

as explained at length above].

12.

With this one can also explain the aforementioned difference

(ibid.)

between "witnesses for clarification" and "witnesses for validation"

In the inner dimension of the matters:

The "testimony" of heaven and earth <b>themselves</b> does not reveal and draw down His Essence into the world,

because heaven and earth are indeed a part of the world, from the term <b>concealment</b>

is not from the aspect of <b>their</b> existence,

but from the aspect of <b>Divinity</b>⁶⁶],

only that which Jews

they have the ability to see in them the power of the Ma'atzil — and therefore,

also <b>after</b> the "testimony" saying remains His Essence, blessed be He, a "matter completely hidden".

the perfection of the "clarification" and revelation will be specifically in the future to come,

at the time when the world will reach the ultimate perfection,

when there will be the "And the glory of the Lord shall be revealed, and all flesh shall see, etc."⁶⁷,

the power of the Ma'atzil which exists in heaven and earth,

will be revealed also <b>to the sight of all flesh</b>.

By the "testimony" of souls of Israel it is the opposite: that which Jews draw down essence through their service is accomplished in completeness immediately at the time of doing the mitzvah etc.; in the future to come will only be revealed that which has &lt;b&gt;already been accomplished&lt;/b&gt; entirely during the time of exile&lt;sup&gt;68&lt;/sup&gt;.

13.

Just as there is the concept of "testimony" above,

so is there in the service of man:

There is here a service according to reason and knowledge,

and this is a "revealed matter" and clear that one must do the service; higher than this is a service above reason and knowledge - the service that is connected with mesiras nefesh.

But also in this can be the service in a manner that it is not the matter of "testimony",

because it is connected with the limitations of intellect - it is a mesiras nefesh

which is measured according to the laws of Shulchan Aruch⁶⁹,

on every matter he makes a calculation,

whether he is obligated according to Shulchan Aruch to give up his life.

The highest service is that,

which, from the aspect of the attachment of a Jew to His Essence, may He be blessed,

(from the aspect of the essence of the soul)

his self-sacrifice is without any limitations and without considerations⁷⁰

— and upon <b>that </b>service it says "You are My witnesses",

that through this service Jews are "witnesses" and draw down the Essence of the Infinite One, blessed be He, down here below.

13.

Another matter in this: since the entire existence of the world is,

as mentioned above,

its purpose — Torah and Israel,

and at the time that the purpose comes out in revelation, the external existence of the world becomes nullified —

Is from this the lesson: When a Jew

goes to do a mitzvah he must not reckon with any thing,

not with his own existence and not with the existence of other things - because when it concerns a mitzvah,

become null all external things that can obscure on the mitzvah; the entire existence is only the mitzvah.

And the feeling comes from the aspect of "testimony" in the soul: from the aspect of taste and reason

(fills all worlds)

And even from the aspect higher than T&R,

Which however has a connection to T&R

(encompasses all worlds),

There is a place for the existence of creations;

Specifically from the aspect of the service of the essence of the soul

(which is connected with His essence, may He be blessed)

Can one hear and it is heard by a Jew that the entire existence of the world is Godliness

(Torah and Israel).

(From sichos of 3 Nissan 5711,

Shabbos Parshas Shlach 5736,

Shabbos Parshas Vayeishev 5737)