Chapter 1
טוב לי תורת פיך מאלפי זהב וכסף
“Better1 for me the Torah of Your mouth than thousands [of pieces]
of gold and silver.”2
David HaMelech (King David) hereby indicates that although gold and silver may be used to perform the mitzvah of tzedakah (which, when performed properly, is highly valued by G‑d), Torah is better still.
Avraham is praised by G‑d for his philanthropy, as the verse states:3 “I love him, for I know that he will command his children and his household, who will go on living after him, that they [too] follow in the G‑dly path of the mitzvah of tzedakah and justice.”
Tzedakah and justice are two different concepts. The sentiment underlying tzedakah is mercy, while justice is by strictness acting in a beneficent manner only after exhaustive investigation [into the worthiness of the recipient]. Thus tzedakah and justice differ not only in their underlying philosophy, but also in their approach to an act of loving-kindness.
The concept of tzedakah involves acting mercifully towards another both spiritually and materially, while justice is realized by first thoroughly investigating the other’s financial or spiritual status in order to ascertain whether he is truly needy and worthy of assistance. If such investigation leads to the conclusion that the potential recipient is unworthy, justice would dictate that he not receive the requested assistance. Even when the person is deemed worthy of assistance, it will be rendered in a cold and calculated manner.
So we see that tzedakah and justice differ in three aspects: First, tzedakah is merciful and justice is strict. Second, tzed akah entails always helping the other person to a greater or lesser degree; it is unthinkable that the needy person leave empty-handed. With regard to justice, however, it is possible that the supplicant will not be helped at all. And third, tzedakah provides aid in a loving and warm manner, while justice assists in a cold and calculated fashion.
We must therefore understand what the Torah means when it says that the “path of G‑d” involves both tzedakah and justice. As we have just explained, tzedakah and justice are entirely different. Yet the G‑dly path combines the two. How can this be?
Chassidus explains4 that the commingling of tzedakah and justice was the spiritual path of Avraham. Avraham gave5 unstintingly of his money, his body and his soul. He gave away everything he possessed, and even more than he possessed. There were times when Avraham was not too well off, and in order to give tzedakah he had to borrow money [in the midst of a journey]. When he returned to the place [and encountered the person who lent him the money] he would repay the loan.6
Avraham’s philanthropy distinguished itself in two ways: a) he gave everything away to others, leaving little for himself. This then is the meaning of justice Avraham made the most careful investigation of his own needs, so that for himself and his family he should take as little as possible, and gave the rest for tzedakah. This indeed is the “G‑dly path” giving the tzedakah that results from judging one’s own needs with intense scrutiny. b) The second distinguishing aspect of Avraham’s tzedakah was that when he did not have anyone to whom to give tzedakah, he was greatly pained.
Avraham implanted this commingling of tzedakah and justice, “the G‑dly path,” into his children and household. So much so that for the “seed of Avraham” (the Jewish people), mercifulness and loving-kindness are inborn traits.7 Dovid HaMelech says of this:8 “Justice and tzedakah have You made [i.e. implanted] in Yaakov.” When G‑d blesses a Jew with wealth, that Jew is roused by a desire to give tzedakah, and he judges himself: “Why am I more worthy than others, that I should receive an abundance of good while others do not?” This judgment leads him to give tzedakah in an unstinting manner.
Thus tzedakah is looked upon Above with great favor. Nevertheless, the verse states: “Better for me the Torah of Your mouth than thousands [of pieces] of gold and silver” [with which the person would have been able to perform tzedakah].
In summary: There are three differences between tzedakah and justice; a) tzedakah is merciful, while justice is probing, b) tzedakah always entails offering help, while justice ponders whether assistance should be rendered, c) tzedakah is done in a loving manner, while the assistance of justice is cold. “The G‑dly path” is a commingling of tzedakah and justice. How is it possible for tzedakah and justice to commingle? The answer was demonstrated by Avraham, who a) judged himself, taking for himself as little as possible and giving the rest away for tzedakah, and b) was pained when an opportunity to give tzedakah did not present itself. This manner of giving tzedakah is an inborn trait within every Jew, inherited from Avraham.
Chapter 2
This matter must be understood in greater depth. Why should the study of Torah be better than giving “thousands of pieces of gold and silver” for tzedakah, which is important Above? While it is true that tzedakah is a particular mitzvah while Torah encompasses all the mitzvos, the greatness of Torah lies not only in knowing it, but in that it leads to the performance of mitzvos.
The Midrash9 says Moshe told the Jewish people that G‑d gave us the Torah in order that we observe its laws. Should we not do so, G‑d would take the Torah away from us, for the whole purpose of His giving it was the laws contained therein. The Gemara10 also says that the greatness of study lies in that it leads to the performance of mitzvos. This being so, why is the Torah “better for me… than thousands of [pieces of] gold and silver”? We must also understand why the verse mentions gold before silver;11 generally an item of lesser value is listed first.
Also in need of an explanation12 is the great heavenly tumult that occurred at the time the Torah was given. The whole world was trembling, and as Rashi relates,13 when the Nations felt the extraordinary commotion, they asked the sorcerer Bilam for the cause. He told them that G‑d, the Creator of the universe, was giving His Torah to the Children of Avraham, Yitzchok and Yaakov, whom He had chosen as His people.
Since the Ten Commandments contain many simple laws, such as treating one’s parents properly, not to swear falsely, not to steal, etc., why was there such a commotion when the Torah was given?
Chassidus explains this in a philosophical manner, first explaining the Divine intent in sending a soul into this material world. While in heaven, the soul is filled with the loftiest degree of love and fear of G‑d. The prophet Eliyahu refers to his soul’s feelings towards G‑dliness prior to its descent when he recalls14 “the living G‑d, the L-rd of Israel, before whom I stood.”
Before the soul descends into this corporeal world, it stands before G‑d with heavenly devotion and awe. The Zohar states15 that each and every soul, prior to its descent, occupies the highest levels of the world of Atzilus. Although the part of the soul which is sent into this world is only a glimmer of its essence (which remains above), this glimmer remains united with that essence.
G‑d places the soul in a corporeal body in which are found not only gross material desires, but also the evil inclination. The evil inclination derives its sustenance from the animal and natural soul. By doing so, it coarsens the intelligent soul, causing it to be unable to comprehend G‑dly wisdom. When the G‑dly soul strains itself to explain matters of G‑dliness to the intelligent soul, it is impeded by the animal soul’s natural inclinations, which serve to dim the illumination of the intelligent soul.
The G‑dly soul tries mightily to get the intelligent soul to understand that man should love and be in awe of G‑d. It also endeavors to explain the manner in which G‑d created the world ex nihilo. Though this is comprehended by the intelligent soul, its understanding is coarsened by the animal soul. Even when its (blighted) understanding leads to some degree of love and awe, it cannot be compared to the soul’s relationship to G‑d while in the “treasure house of souls” prior to its descent into material life.
Why then does G‑d cause a soul to leave its magnificent spiritual existence and descend into a gross corporeal world? What is His purpose?
To answer this question, the verse states: “Better for me the Torah of Your mouth than thousands [of pieces] of gold and silver.” Gold16 refers to fear of G‑d, while silver refers to love of Him.17 “Thousands of gold and silver” alludes to that [tremendous love and fear] to which the soul has become accustomed in heaven. Thus the verse is teaching that the Torah studied by the soul in this material world is better than the love and awe it possessed while in heaven, for through the performance of Torah and mitzvos, man fulfills the Divine intent of creation.
In summary: Although tzedakah is an individual command and the Torah encompasses all the mitzvos, the greatness of Torah lies in that it leads to the performance of mitzvos. Why then is “the Torah of Your mouth” better than “gold and silver”? Why is gold mentioned before silver ? Why was there such a commotion when the Torah was given? The love and awe of a soul in heaven, prior to its descent into the body, is described. The Divine intent of creation is for man to refine the world through his good conduct. The service of gold (fear and awe) precedes that of silver (love).
