Silver & Gold

2 Iyar 5782

“For there is a superiority and excellence in the quality of love burning like fiery coals and an intense flame … which comes from an understanding and knowledge of the greatness and transcendence of the blessed Ein Sof over the two categories of love referred to above when they are not like fiery coals and a blaze similar to the superiority and excellence of gold over silver” (Lessons in Tanya, Likutei Amarim, end of Chapter 44)

Like gold, a love born from contemplation has a distinctive inner gleam emanating forth from its deepest depths. This superiority subsists not in degree or intensity but rather in quality and character. This is not just a quantitative superiority in that gold (in the analogy) is worth more than silver, a small quantity of it fetching a higher price than a large quantity of silver. The superiority of gold lies in the fact that it possesses a captivating luster which glistens in the eyes of the beholder. Silver, on the other hand, does not possess this quality. The same distinction exists between the innate love bestowed upon every Jew from above and the love gained through profound contemplation on the essence of G‑dliness, the latter producing a fiery passion and yearning of the soul.

“The words of the L‑rd are pure words, like silver refined in the finest earthen crucible, purified seven times.” (Tehillim 12:7)

The Tzemach Tzedek explains that there are two kinds of silver, ordinary silver and silver which has been refined sevenfold. This latter form of silver is even more valuable than gold. The same is true regarding the various forms of love: When the love is on the level of ordinary silver, then love which is like “flaming fire” and likened to gold is superior to it. However, “the great love of delights” is similar to that form of silver which is superior to gold.

“You shall not turn to [the sorcery of] Ov or Yid’oni; you shall not seek [these and thereby] defile yourselves through them. I am the L‑rd, your G‑d.” (Vayikra 19:32)

Rashi explains the ending, “I am the L‑rd, your G‑d”: “Know Whom you are exchanging for whom i.e., you would be exchanging ’the L‑rd, your G‑d’ for these futile sorceries.” G‑d has the power to grant ordinary love, G‑d has the power to grant love which is like “flaming fire,” and G‑d has the power to grant “the great love of delights.” He is the true source of all love and joy. It is merely His will that this superiority be recognized by the creatures of this earth, as is written in Raaya Mehemna, Parashat Bo: “In order that they may know Him.” But all this is not to say that G‑d needs us in any way, shape, or form. He desires us to recognize him, yes, but He can just as well be without us. Thinking of ourselves as separate beings that G‑d needs, would be exchanging ’the L‑rd, your G‑d’ for our ourselves, and as such subject to the prohibition of this verse.