"Gold, and silver, and brass"

Synopsis

The serpent is spoken of in this passage as both the instigator of evil and also the judgment of evil. Like good, evil is thus also its own reward. The brass from which Moses fashioned the serpent is indicative of a mixed nature, since it is not pure as are silver and gold. The word 'serpent' is from the same root as the word brass, and it explains why Moses made the serpent of brass when commanded by God only to make a fiery serpent. We are told that the cherubs are made of gold, and the tabernacle of gold and silver and bronze. All these symbolic metals have their meanings in the left and right and central columns. The serpent is always ready to do evil, Adam sinned and was driven from the Garden of Eden because of its influence.

Relevance

As brass is a mixture of metals, not as pure as are gold and silver, man is a mixture of good and evil. The spiritual force emitted here generates thrust, unalterably tilting the scales of human nature toward the side of good, subjugating our evil tendencies and unleashing the power of our soul. The serpent (The Satan) is both a global phenomenon and a distinct part of our being. They are connected. Hence, as we lay waste to the influence of our inner Evil Inclination, we annihilate the universal serpent concurrently, thereby abolishing darkness from the world.

Brass Cherubim (Cherubs) Colors Fear Gold Head Silver

408. The Cherubs were of gold, as we have established, because they are from the side of gold, WHICH IS THE SECRET OF FEAR THAT CHANGED INTO GLORY. Neither silver nor any other color is mixed in with them. This is greenish gold, NAMELY THE GOLD THAT IS AT THE HEAD OF MALCHUT THAT IS CALLED THUS. In the tabernacle, the colors gold and silver are mixed in order to go together, FOR SILVER AND GOLD ARE THEN RIGHT AND LEFT COMBINED WITH EACH OTHER, so that the supernal secret shall be in one. Also MIXED with them is brass, WHICH IS TIFERET, to be with them and to go with them to all the sides, NAMELY ALL THREE COLUMNS, RIGHT, LEFT, CENTRAL, so that there will be perfection in all of them as one, as it is written, "Gold, and silver, and brass" (Shemot 25:3).

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

Brass Colors Gold Judgment Mercy Silver

409. Another explanation for "Gold, and silver" is that gold reverts to silver and silver reverts to gold, FOR THE RIGHT COLUMN WHICH IS SILVER IS COMBINED IN THE LEFT COLUMN WHICH IS GOLD AND SIMILARLY GOLD WITH SILVER. It is all combined together and in one place. They have returned into three colors. When joy is needed and not Judgment, it is gold, LEFT COLUMN. When Mercy is needed, MEANING CHESED, it is silver, RIGHT SIDE. And when the severity of Judgment is needed, IN ORDER TO SUBDUE THE LEFT SO THAT IT SHOULD UNITE WITH THE RIGHT, IT IS brass, WHICH IS THE SECRET OF TIFERET, THE CENTRAL COLUMN.

409. ד"א 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.

Brass Gold Judgment Moses Serpent

410. This is how Moses viewed the work of the brass serpent, for it is written, "And Moses made a serpent of brass" (Bemidbar 21:9). He knew the place of the melting of the gold, MEANING THE SUBJUGATION OF THE LEFT SIDE TO THE RIGHT THROUGH THE JUDGMENTS OF that brass, WHICH IS THE CENTRAL COLUMN, because the serpent (Heb. nachash) is derived from brass (Heb. nechoshet). He knew its place, because the Holy One, blessed be He, just told him to make a fiery serpent, yet he made a brass serpent, as it is written, "And Moses made a serpent of brass." What is the reason?

410. וְע"ד אִסְתָּכַּל מֹשֶׁה, בְּעוֹבָדָא דִּנְחַשׁ הַנְּחֹשֶׁת, דִּכְתִּיב 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.

Hands Moses Serpent

411. HE ANSWERS, Hashem knew that was the essence of the matter, because it was first written, "And Hashem sent venomous serpents (lit. 'fiery serpents and snakes') among the people" (Ibid. 6), and, "Venomous serpents (Heb. 'nachash and saraf')" (Devarim 8:15), because their origin was the PRIMORDIAL serpent. Since Moses knew the essence and root and foundation of that place, he made a serpent and laid his hands upon it. What is the reason? Because the children of Yisrael sinned with their tongue, JUST LIKE THE SERPENT, as it is written, "And the people spoke against Elohim, and against Moses" (Bemidbar 21:5). Therefore, "Hashem sent venomous serpents among the people."

411. אֶלָּא אֲתָר הֲוָה יָדַע, וְעִקָרָא דְּמִלְתָּא הֲוָה, דְּהָא בְּקַדְמֵיתָא כְּתִיב, וַיְשַׁלַּח יְיָ' בָּעָם אֶת הַנְּחָשִׁים הַשְּׂרָפִים, וּכְתִיב נָחָשׁ שָׂרָף. עִקָּרָא דִּלְהוֹן נָחָשׁ אִיהוּ. וּבְגִין דְּמֹשֶׁה הֲוָה יָדַע עִקָּרָא וְשָׁרָשָׁא וִיסוֹדָא מֵהַהוּא אֲתָר, עֲבַד נָחָשׁ וְאִסְתְּמִיךְ עָלֵיהּ. מ"ט. בְּגִין דְּיִשְׂרָאֵל חָטְאוּ בְּלִישָׁנֵהוֹן, דְּכְתִּיב וַיְדַבֵּר הָעָם בֵּאֱלֹהִים וּבְמֹשֶׁה, וְע"ד וַיְשַׁלַּח יְיָ' בָּעָם אֶת הַנְּחָשִׁים הַשְּׂרָפִים.

Brass Form Judgment Moses Serpent

412. Moses only followed the source, WHICH IS THE SERPENT, and made a brass serpent in the manner needed, because its place was brass. The Holy One, blessed be He, did not tell him what form to make it, and Moses made it from brass as was necessary for its place. How do we know that? For it is written, "And Moses made a serpent of brass, and put it upon a pole" (Ibid. 9). What is "upon a pole?" MEANING on that mark that is above, WHICH IS THE SECRET OF THE JUDGMENTS OF THE CENTRAL COLUMN WHERE THEIR PLACE IS.

412. וּמֹשֶׁה לָא אָזַל אֶלָּא בָּתַר עִקָּרָא, וַעֲבַד נְחַשׁ נְחֹשֶׁת, בְּהַהוּא גַּוְונָא דְּאִצְטְרִיךְ לֵיהּ, דְּהָא אַתְרֵיהּ נְחֹשֶׁת אִיהוּ. וְקוּדְשָׁא בְּרִיךְ הוּא לָא א"ל מִמָּה יִתְעֲבִיד, וּמֹשֶׁה אִסְתָּכַּל וַעֲבַד לֵיהּ מִנְחֹשֶׁת, כְּמָה דְּאִצְטְרִיךְ לְאַתְרֵיהּ. מְנָלָן. דִּכְתִּיב וַיַּעַשׂ מֹשֶׁה נְחַשׁ נְחֹשֶׁת וַיְשִׂימֵהוּ עַל הַנֵּס. מַאי עַל הַנֵּס. עַל הַהוּא רְשִׁימוּ דְּאִיהוּ לְעֵילָּא.

Adam Dwellings Eden Evil Likenesses Moses Serpent Women

413. We have learned that this serpent always imitates the woman of valor, WHICH IS MALCHUT. The woman of harlotry, THE KLIPAH, wants to adorn herself similarly TO THE WOMEN OF VALOR, but cannot. The mark and letter of the woman of valor is the letter Hei, and so it befits her. The mark and letter of the woman of harlotry has to be similar, MEANING HEI, but she is not able to. Her letter is Kof, because her letter was prepared in the same manner as the letter Hei, just like a monkey (Heb. kof) by humans, for he follows humans TO IMITATE THEM but cannot do so. In the same way, Moses made that serpent on the mark that befits it. It is always ready to do evil. Adam sinned because of it and was driven from the Garden of Eden, where his dwelling place resembled the dwelling place above.

413. וְהָא תָּנֵינָן, בְּכָל אֲתָר הַאי נָחָשׁ אַזְלָא בָּתַר רָזָא דְּאֵשֶׁת חַיִל, וּבַעְיָא אֵשֶׁת זְנוּנִים לְאִתְתַּקְנָא גַּרְמָהּ כְּגַוְונָא דִּילָהּ, וְלָא יָכִילַת. אֵשֶׁת חַיִל, הַהוּא רְשִׁימוּ וְאָת דִּילָהּ, אִיהוּ אָת ה,' וְהָכִי אִתְחָזֵי לָהּ. אֵשֶׁת זְנוּנִים הַהוּא רְשִׁימָא וְאָת דִּילָהּ אִיהוּ כְּהַהוּא גַּוְונָא דְּאִצְטְרִיךְ, וְלָא אִתְתָּקַּן לְמֶהֱוֵי הָכִי, וְאָת דִּילָהּ ק,' אָת דִּילָהּ אִתְתַּקְנַא בְּתִקּוּנָא דְּאָת ה,' כְּגַוְונָא דְּקוֹפָא אֵצֶל בְּנֵי נָשָׁא, דְּאַזְלָא בָּתַר בְּנֵי נָשָׁא, וְלָא אִתְתָּקַּן לְמֶעְבַּד הָכִי. כְּגַוְונָא דָּא עֲבַד מֹשֶׁה הַהוּא נָחָשׁ, עַל הַהוּא רְשִׁימוּ דְּאִתְחָזֵי לֵיהּ, וְתָדִיר אִתְתָּקַּן לְאַבְאָשָׁא, וְעָלֵיהּ חָב אָדָם, וְאִתְתָּרַךְ מִגִּנְתָּא דְּעֵדֶן, דַּהֲוָה אֲתָר דִּיוֹרֵיהּ כְּגַוְונָא דְּדִיוּרָא דִּלְעֵילָּא.