Our Gemara on Amud Beis discusses the behavioral psychology of money.  One is more likely to become quickly aware of losing currency in comparison to other objects. Since it is the way of people to constantly feel their pockets and check if their money is there, if one found money in the street, he may assume the owner already became aware of the loss.  This has ramifications in terms of the obligation to return lost items, as the owner might already have given up and relinquished ownership. 

Bais Yaakov (Vayigash 26:1) reflects on why money has this hold on a person over other objects. Why does one check more often on his money, even though he might have objects worth far more than the dollars in his wallet?  He says, since money represents something that can be readily converted into anything else, he considers it more precious. He can use money to buy whatever he wants with it, unlike an object that must be bartered.  Reishis Chochma (Shaar Hayirah 15) compares this to certain kinds of spiritual and wisdom attainments, which require careful safeguarding. 

Biblical literature often uses the desire for money as a metaphor and standard for spiritual achievement. For example, Tehiliim and Mishley respectively state:

טֽוֹב־לִ֥י תוֹרַת־פִּ֑יךָ מֵ֝אַלְפֵ֗י זָהָ֥ב וָכָֽסֶף׃ 

I prefer the Torah (teachings of your mouth) to thousands of gold and silver pieces. (Tehiliim

119:72)

And 

אִם־תְּבַקְשֶׁ֥נָּה כַכָּ֑סֶף וְֽכַמַּטְמוֹנִ֥ים תַּחְפְּשֶֽׂנָּה׃

If you seek it as you do silver, and search for it as for treasures. (Mishley 2:4)

Maor Einayim (Hosafos 65) wonders why the Psalmist uses the number “thousands - alfei”, when in Hebrew there is a word for tens of thousands (“revava”).  Is Torah not worth tens of thousands? He says that it is also a play on words, as the shoresh “A-L-F” also can mean to lead or teach, as in “ulpan” or “aloof - commander”. I will add, the idea might also be that lessons learned from gold and silver are valuable as Torah. Meaning, one can use the desire for money, status and material acquisition as an inspiration for spiritual success. Most wealthy people work hard and have longer days than their employees. Certain individuals are never complacent, and despite having a fortune that will last several lifetimes, they are driven to build more and make more. We must be that way when it comes to spiritual growth and status.

Malbim and Ralbag (Mishley ibid) notice the structure of the metaphor: Seeking wisdom like money, and searching for it like treasure. Money has this universal quality, that it can be immediately used to obtain anything desired. So too, wisdom gives a person the tools to acquire whatever else he needs or wants. Furthermore, when a person prospects for buried treasure, he can expect to follow false leads. You dig and dig, but it takes time to succeed. Wisdom also requires digging deep into oneself, via trial and error, until arriving at the truth. 

The Baal Shemtov (Pri Haaretz, Ki Tissa) notes another aspect of the metaphor. Pieces of silver and gold join together better when there is no rust or tarnish acting as a barrier. Often, the artisan needs to scrape the surfaces to allow for a better adhesion. So too, a person must remove barriers that block attachment to wisdom, be they fear, arrogance, or lust.

Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation

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