זוהר, תוספות כרך א נ״בZohar, Addenda, Volume I 52

Segment 1א׳

לִי הַכֶּסֶף וְלִי הַזָּהָב. מָאי לִי הַכֶּסֶף וְלִי הַזָּהָב, מָשָׁל לְמָה הַדָּבָר דּוֹמֶה לְמֶלֶךְ שֶׁהָיוּ לוֹ שְׁתֵּי אוֹצָרוֹת, אַחַת שֶׁל כֶּסֶף וְאַחַת שֶׁל זָהָב. שָׂם שֶׁל כֶּסֶף בִּימִינוֹ וְשֶׁל זָהָב בִּשְׂמֹאלוֹ אָמַר זֶה יִהְיֶה מְזוּמָן וְקַל לְהוֹצָאָה וְעוֹשֶׂה דְבָרָיו בְּנָחָת וְהוּא יִהְיֶה דַבֵק עִם הַעֲנִיִּים וּמָנְהִיגָּם בְּנָחָת. כְּהַהִיא דְאַמְרֵינָן, (שמות ט״ו:ו׳) יְמִינְךָ יְיָ נֶאְדָּרִי בַּכֹּחַ. וְאִם שָׂמֵחַ אָדָם בְּחֶלְקוֹ טוֹב,

“Mine is the silver, and Mine is the gold.” What is “Mine is the silver, and Mine is the gold”? A parable: to what may the matter be compared? To a king who had two treasuries, one of silver and one of gold. He set the one of silver at his right and the one of gold at his left. He said: This one shall be ready and easy to spend, and it does its work gently, and it shall cleave to the poor and lead them gently — like that which we say, (Ex. 15, 6) “Your right hand, O Lord, glorious in power.” And if a man rejoices in his portion, it is well…

Segment 2ב׳

וְאִם לָאו, (שמות ט״ו:ו׳) יְמִינְךָ יְיָ תִּרְעַץ אוֹיֵב. מָאי יְמִינְךָ יְיָ תִּרְעַץ אוֹיֵב, אָמַר לוֹ, זֶה הַזָּהָב דִּכְתִיב לִי הַכֶּסֶף וְלִי הַזָּהָב. לָמָה נִקְרָא שְׁמוֹ זָהָב שְׁבּוֹ כְּלוּלוֹת שְׁלשׁ מִדּוֹת. הַז', ז' מִדּוֹת. הַה', ה' אַחֲדוֹת אַחֲרוֹנוֹת (ס"א אחרונה) הַב' חָכְמָ"ה וּבִינָ"ה וְנִקְרֵאת נְשָׁמָה זוֹ עַל שֵׁם אַצִילוּת ה' סְפִירוֹת אַחֲרוֹנוֹת וְה' שֶׁמוֹת לְנְשָׁמָה (ס"א נר"ן ח"י סימנא נפש רוח נשמה חיה יחידה). רוּחַ, חַיָּה, יְחִידָה, נְשָׁמָה, נֶפֶשׁ.

And if not, (Ex. 15, 6) “Your right hand, O Lord, dashes in pieces the enemy.” What is “Your right hand, O Lord, dashes in pieces the enemy”? He said to him: this is the gold, as it is written, “Mine is the silver, and Mine is the gold.” Why is its name called zahav (gold)? Because three attributes are comprised in it. The Zayin: the seven attributes. The He: the five last unities (a variant reads: the last unity). The Bet: chochmah and binah. And this neshamah is named after the emanation of the five last sefirot, and there are five names for the soul (a variant reads: Nun-Resh-Nun, Chet-Yod, the sign being nefesh, ruach, neshamah, chayah, yechidah): ruach, chayah, yechidah, neshamah, nefesh.

Segment 3ג׳

מָאי עֲבִידְתֵּיהּ כִּסֵּא הִיא ה' לְז'. דִּכְתִיב כִּי גָּבוֹהּ מֵעַל גָּבוֹהּ שׁוֹמֵר וּגְבוֹהִים עֲלֵיהֶם וּב' הִיא קִיוּמָם כְּמָה דְאַתְּ אָמֵר בְּבְּרֵאשִׁית. וּמָאי עֲבִידְתֵּיהּ הַכָא, מָשָׁל לְמָה הַדָּבָר דּוֹמֶה לְאֶחָד שֶׁהָיָה לוֹ בַּת טוֹבָה וּנְעִימָה וּשְלֵמָה וְנָאָה וְהִשִׂיאָה לְבֵן מֶלֶךְ וְהִלְבִּישָׁה וְעִיטְרָה וְקִישְׁטָה וּנְתָּנָה לוֹ עִם מָמוֹן רַב. אָמַר אֶפְשָׁר לְמֶלֶךְ זֶה לָשֶׁבֶת חוּץ מִבֵּיתוֹ, אֲמַרְתָּ לֹא. אֶפְשָׁר לוֹ לָשֶׁבֶת כָּל הַיּוֹם תָּמִיד עִמָּהּ, אֲמַרְתָּ לֹא. הָא כֵּיצָד שָׂם חַלּוֹן בֵּינוֹ לְבֵינָהּ וְכָל שָׁעָה שֶׁצְרִיכָה הַבַּת לְאָבִיהָ אוֹ הָאָב לְבִּתּוֹ מִתְחַבְּרִין יַחַד בַּחַלוֹן. הֲדָא הוּא דִכְתִיב, (תהילים מ״ה:י״ד) כָּל כְּבוּדָה בַּת מֶלֶךְ פְּנִימָה מִמִּשְׁבְּצוֹת זָהָב לְבוּשָׁהּ ע"כ.

What is its function? The He is a throne for the Zayin, as it is written, “For one higher than the high watches, and there are higher than they.” And the Bet is their establishment, as you say, “In the beginning.” And what is its function here? A parable: to what may the matter be compared? To one who had a daughter, good and pleasant and perfect and comely, and he married her to a king's son, and clothed her and crowned her and adorned her and gave her to him with much wealth. He said: Is it possible for this king to dwell outside his house? You said: No. Is it possible for him to sit with her all day continually? You said: No. How then? He set a window between him and her, and every hour that the daughter needs her father, or the father his daughter, they join together at the window. This is what is written, (Ps. 45, 14) “All glorious is the king's daughter within; her raiment is of chequer work inwrought with gold.” Thus far.