זוהר, תרומה ל״וZohar, Terumah 36

Segment 1א׳

כְּרוּבִים אִינּוּן זָהָב, כְּמַה דְּאוּקְמוּהָ, בְּגִין דְּנַפְקֵי מִסִּטְרָא דְּזָהָב, וְלָא אִתְעֲרָב בְּהוּ כֶּסֶף, וְלָא גּוָֹון אַחֲרָא, וְדָא אִיהוּ גּוָֹון זָהָב יְרַקְרָק. בַּמִשְׁכָּן מִתְעָרְבִין גְּוָונִין, זָהָב וָכֶסֶף לְמֵיהַךְ כַּחֲדָא, לְמֶהֱוֵי רָזָא דִּלְעֵילָּא בְּחַד. תּוּ נְחֹשֶׁת לְמֶהוֵי בַּהֲדַיְיהוּ, וּלְמֵיזַל בֵּינַיְיהוּ כָּל סִטְרִין, לְאִשְׁתַּכְחָא שְׁלִימוּ בְּכֹלָּא כַּחֲדָא, דִּכְתִיב זָהָב וָכֶסֶף וּנְחֹשֶׁת.

The Cherubim are of gold, as has been explained, because they issue from the side of gold, and no silver was mingled with them, nor any other colour; and this is the colour of yellow gold. In the Tabernacle the colours are mingled, gold and silver going together, so that the mystery above may be in one. Further, brass is with them, and goes between them on every side, so that completeness may be found in all together, as it is written: “gold and silver and brass”.

Segment 2ב׳

דָּבָר אַחֵר זָהָב וָכֶסֶף. זָהָב דְּאִתְהַדָר לְכֶסֶף, וְכֶסֶף לְזָהָב, וְכֹלָּא אִתְכְּלִיל כַּחֲדָא, וּבְדוּכְתָּא חֲדָא. בִּתְלַת גַּוְונִין אִתְהַדָּר, כַּד אִצְטְרִיךְ לְחֶדְּוָותָא וְלָא דִּינָא, זָהָב. כַּד אִצְטְרִיךְ לְרַחֲמֵי, כֶסֶף. כַּד אִצְטְרִיךְ תֻּקְפָּא דְּדִינָא, נְחֹשֶׁת.

Another explanation of “gold and silver”. Gold that turns to silver, and silver to gold, and all is included together, and in one place. It turns in three colours: when there is need for joy and not for judgement, gold; when there is need for mercy, silver; when there is need for the might of judgement, brass.

Segment 3ג׳

וְעַל דָּא אִסְתָּכַּל מֹשֶׁה, בְּעוֹבָדָא דִּנְחַשׁ הַנְּחֹשֶׁת, דִּכְתִּיב (במדבר כ״א:ט׳) וַיַּעַשׂ מֹשֶׁה נְחַשׁ נְחֹשֶׁת, וַהֲוָה יָדַע אֲתָר דְּהִתוּכָא דְּזָהָב בְּהַהוּא נְחֹשֶׁת, בְּגִין דְּנָחָשׁ כְּלִישָׁנָא דִּילֵיהּ הוּא, וְאַתְרֵיהּ הֲוָה יָדַע. דְּהָא קוּדְשָׁא בְּרִיךְ הוּא לָא אָמַר לֵיהּ אֶלָּא עֲשֵׂה לְךָ שָׂרָף, וְאִיהוּ אָתָא וַעֲבַד נְחַשׁ נְחֹשֶׁת, דְּכְתִּיב וַיַּעַשׂ מֹשֶׁה נְחַשׁ נְחֹשֶׁת. מַאי טַעֲמָא.

And therefore Moses looked into the making of the brazen serpent, as it is written: “And Moses made a serpent of brass” (Num. 21, 9); and he knew the place of the melting of gold within that brass, because the serpent is after its own tongue, and he knew its place. For the Holy One, blessed be He, said to him only, “Make yourself a fiery serpent”, and he came and made a serpent of brass, as it is written, “And Moses made a serpent of brass.” What is the reason?