Ki Savo — Quality Cloth

לֹא־בָלוּ שַׂלְמֹתֵיכֶם מֵעֲלֵיכֶם וְנַעַלְךָ לֹא־בָלְתָה מֵעַל רַגְלֶךָ

שֶּׁהָיָה עֲלֵיהֶן לֹא בָלוּ, אֲבָל מַה שֶּׁהָיָה לָהֶן בְּתוֹךְ הַתֵּבוֹת, נִתְבַּלּוּ

A large part of Parshas Ki Savo, is devoted to בְּרָכוֹת and קְלָלוֹת. First, Moshe Rabbeinu speaks about all the wonderful rewards that await Bnei Yisroel if they follow the Torah, and then he tells them of the disaster that will occur אִם־לֹא תִשְׁמַע בְּקוֹל ה' אֱלֹקיך. Following these Pessukim, the Torah begins a new section, which begins with the words וַיִּקְרָא מֹשֶׁה אֶל־כׇּל־יִשְׂרָאֵל וַיֹּאמֶר אֲלֵהֶם and really ends with Shiras Hazinu, which represents the final words that Moshe offered to Klal Yisroel before he took their leave.

As he begins this final address, Moshe speaks about the very inception of Klal Yisroel: אַתֶּם רְאִיתֶם אֵת כׇּל־אֲשֶׁר עָשָׂה ה' לְעֵינֵיכֶם בְּאֶרֶץ מִצְרַיִם לְפַרְעֹה וּלְכׇל־עֲבָדָיו וּלְכׇל־אַרְצוֹ. Then, he speaks about the years of the Midbar: וָאוֹלֵךְ אֶתְכֶם אַרְבָּעִים שָׁנָה בַּמִּדְבָּר לֹא־בָלוּ שַׂלְמֹתֵיכֶם מֵעֲלֵיכֶם וְנַעַלְךָ לֹא־בָלְתָה מֵעַל רַגְלֶךָֹ. For the forty years in the Midbar, says Mosh Rabbeinu, their clothing did not become worn out, and their shoes remained intact. This, despite the conditions they faced. The Torah then mentions another reality of life in the Midbar: לֶחֶם לֹא אֲכַלְתֶּם וְיַיִן וְשֵׁכָר לֹא שְׁתִיתֶם, they had no need to eat bread nor drink. All of this, concludes the Torah, had one purpose: לְמַעַן תֵּדְעוּ כִּי אֲנִי ה' אֱלֹקיכֶם

It is clear that the Nissim of the Midbar had one purpose: to allow us to recognize the role of HKBH in this world. If this is the case, however, there is a Medrash that requires some explanation.

The Medrash speaks about one of the Nissim that the Passuk mentions, לֹא־בָלוּ שַׂלְמֹתֵיכֶם מֵעֲלֵיכֶם, and tells us: מַה שֶּׁהָיָה עֲלֵיהֶן לֹא בָלוּ, אֲבָל מַה שֶּׁהָיָה לָהֶן בְּתוֹךְ הַתֵּבוֹת, נִתְבַּלּוּ. Only those clothes that they wore remained pristine, but those that were in storage did not.

Now, one would assume that clothing which remained in the תֵּבוֹת was protected from the destructive elements of the Midbar, and therefore less likely to become worn out. The Medrash, however, seems to be telling us that the opposite was true: the clothing they wore remained pristine, while the items kept inside became worn out. If this is the case, these words themselves represent an additional Nes: not only was it true that לֹא־בָלוּ שַׂלְמֹתֵיכֶם מֵעֲלֵיכֶם, but מַה שֶּׁהָיָה לָהֶן בְּתוֹךְ הַתֵּבוֹת, נִתְבַּלּוּ.

What was the goal of this Nes? How did the fact that the clothes that were kept inside got worn out increase our awareness of HKBH? That is, how did this Nes accomplish the objective established by the Passuk: לְמַעַן תֵּדְעוּ כִּי אֲנִי ה' אֱלֹקיכֶם?

There is another question that can be asked on this Medrash: what was the purpose of the Nes of לֹא־בָלוּ שַׂלְמֹתֵיכֶם if those same garments would later become worn out in the תֵּבוֹת? If the clothing was protected from deterioration only while it was worn, but would degrade if placed in a cupboard, the original Nes seems limited in its purpose—how can we understand this?

Even the fact that this Nes is mentioned here requires some explanation.

Earlier, in Parshas Ekev, Moshe Rabbeinu speaks to Klal Yisroel about their time in the Midbar, telling them: שִׂמְלָתְךָ לֹא בָלְתָה מֵעָלֶיךָ וְרַגְלְךָ לֹא בָצֵקָה זֶה אַרְבָּעִים שָׁנָה, mentioning the Nissim related to their clothing. Why, then, are these words repeated here? The words mentioned in Parshas Ekev were not said that long before those of Parshas Ki Savo, why did Moshe see fit to once again remind Klal Yisroel that they had experienced the Nes of לֹא־בָלוּ שַׂלְמֹתֵיכֶם מֵעֲלֵיכֶם?

To answer these questions, it may help to understand the origin of the clothes subject to the Nes.

The Ibn Ezra, in Parshas Ekev, explains why the words שִׂמְלָתְךָ לֹא בָלְתָה מֵעָלֶיךָ as follows: כִּי הוֹצִיאוּ מַלְבּוּשִׁים רַבִּים מִמִּצְרַיִם וְיִתָּכֵן שֶׁאֵין בְּתוֹלֶדֶת הָמָן לְהוֹלִיד זֵעָה. Bnei Yisroel took much clothing with them when they left Mitzrayim, and since the מָן did not create sweat, that clothing lasted for forty years. The Ramban, there, takes issue with the Pshat of the Ibn Ezra, quoting the words of Rashi, which are based on the Medrash here: עַנְנֵי כָּבוֹד הָיוּ שָׁפִין בִּכְסוּתָן וּמְגַהֲצִים אוֹתָם כְּמוֹ כֵּלִים הַמְגֹהָצִים, the clothing was laundered by the Malachim, using the עַנְנֵי כָּבוֹד, and the clothing was therefore protected from damage. Further, קְטַנֵּיהֶם כְּשֶׁהָיוּ גְּדֵלִין גָּדַל לְבוּשָׁן עִמָּהֶם, the clothing that they wore grew along with them, allowing htem to wear the same garments for forty years. The Machlokes, however, seems only to be how the clothing was preserved—whether it was its own Nes, using the עַנְנֵי כָּבוֹד and Malachim, or because אֵין בְּתוֹלֶדֶת הָמָן לְהוֹלִיד זֵעָה—but it seems that all agree with the initial words of the Ibn Ezra: כִּי הוֹצִיאוּ מַלְבּוּשִׁים רַבִּים מִמִּצְרַיִם.

According to these Meforshim, the clothing that was subject to the Nes of לֹא־בָלוּ שַׂלְמֹתֵיכֶם מֵעֲלֵיכֶם and lasted for forty years was, in fact, the clothing that was taken with Bnei Yisroel as they left Mitzrayim. While one may assume that this refers to the clothes on their backs as they left, the Ibn Ezra uses the words מַלְבּוּשִׁים רַבִּים, indicating perhaps another origin.

In Parshas Shemos, when HKBH first speaks to Moshe Rabbeinu and describes the end of the Shibud, the Passuk tells us: וְשָׁאֲלָה אִשָּׁה מִשְּׁכֶנְתָּהּ וּמִגָּרַת בֵּיתָהּ כְּלֵי־כֶסֶף וּכְלֵי זָהָב וּשְׂמָלֹת. As Bnei Yisroel prepared to leave Mitzrayim, they would ask their neighbors for three things: כְּלֵי־כֶסֶף וּכְלֵי זָהָב וּשְׂמָלֹת. Later, in Parshas Bo, the Torah tells us that Moshe Rabbeinu instructed Bnei Yisroel to do exactly this and they obayed: וּבְנֵי־יִשְׂרָאֵל עָשׂוּ כִּדְבַר מֹשֶׁה וַיִּשְׁאֲלוּ מִמִּצְרַיִם כְּלֵי־כֶסֶף וּכְלֵי זָהָב וּשְׂמָלֹת.

It follows that these were the שְׂמָלֹת that Bnei Yisroel took with them as they left Mitzrayim, and the Mechilta there tells us something very interesting: הַשְּׂמָלוֹת חֲבִיבוֹת מִן הַכֹּל ת"ל כְּלִי כֶּסֶף וּכְלֵי זָהָב וּשְׂמָלוֹת חָבִיב חָבִיב הָאַחֲרוֹן. From the fact that the Torah places the clothing last on the list we learn that these were the most desired, because חָבִיב חָבִיב הָאַחֲרוֹן.

Why was this the case? In what reality are שְּׂמָלוֹת more חָבִיב thanכְּלִי כֶּסֶף וּכְלֵי זָהָב ? The Medrash Rabba, there, suggests a practical approach: since they were travelling it was important to have clothing to wear. The Mechilta, however, does not mention this reason, and one wonders why the Torah would have to make a point of letting us know about a logical preference. It therefore seems that there may be more to the words הַשְּׂמָלוֹת חֲבִיבוֹת מִן הַכֹּל .

In general, the role and importance of clothing may be overlooked—we see clothing as a mere necessity, when in fact it plays a great role, as Chazal reveal to us.

The Medrash Rabba, in Parshas Bo, speaks about various occurrences that happened at midnight: just as the Torah tells us that מַכַּת בְּכוֹרוֹת took place בַּחֲצִי הַלַּיְלָה, there were other historical events that took place at that hour. Among those is the destruction of the army of Sancherev as they stood ready to invade Yerushalayim. The Medrash, there, speaks at length about the Nissim that took place on that night, among them: שֶׁשָֹּׂרַף גּוּפָן מִבִּפְנִים וְהִנִּיחַ בִּגְדֵיהֶם מִבַּחוּץ, the bodies of the soldiers were burnt, but their clothing remained intact.

While this is of course a wondrous and impactful Nes, the Drasha on which the Medrash is based is perhaps even more insightful. The Passuk in Yeshayahu says וְתַחַת כְּבֹדוֹ יֵקַד יְקֹד כִּיקוֹד אֵשׁ, indicating that the fire that destroyed the army of Sancherev was beneath something. This, the Medrash explains, refers to their clothing: שֶׁכְּבוֹדוֹ שֶׁל אָדָם בִּגְדוֹ.

How can we understand this statement? What does it mean that the כָּבוֹד of a person is represented by his clothing? We obviously know that a person's garments can sometimes indicate his station in life—in the case of a military uniform or royal garb, for example—but perhaps the Medrash is telling us something deeper and more important. What might that be?

To answer these questions, it may be helpful to understand the significance of clothing in a more general sense.

Each week, as we welcome Shabbos, we say the words הִתְנַעֲרִי מֵעָפָר קוּמִי, לִבְשִׁי בִּגְדֵי תִפְאַרְתֵּךְ עַמִּי, adjuring ourselves to rise up, shake of the dust that sullies us, and enrobe ourselves in the בִּגְדֵי תִפְאַרְתֵּךְ עַמִּי. While these words are certainly poetic, we know that they were written with great intent and infused with meaning, carrying an important message. What does this mean; how indeed are we to don the בִּגְדֵי תִפְאַרְתֵּךְ עַמִּי?

The Shem M’Shmuel, in Parashat Mishpatim, notes that we often find the confluence of two contradictory forces or realities. For example, the Neshama embodies complete Ruchnias, yet it must exist in the physical world. Similarly, when the Neshama leaves a person’s body, it is elevated to an even higher level of Kedusha where it exists despite its relatively diminutive nature.

This, explains the Shem M’Shmuel, is the role of a בֶּגֶד: it is the אֶמְצָעִי בֵּין נוֹשְׂאִים מִתְחַלְּפִים, the separation that bridges two conflicting realities. The Neshama can exist in this world because the Guf serves as its בֶּגֶד. Because the Neshama is encased in a person's body, which is not merely corporeal—as we know each part of the body is connected in some way to a Mitzvah—it can stay in the physical world. Later, when the Neshama leaves a person's body, it is wrapped in the Torah and Mitzvos he performed during his lifetime. These serve as a בֶּגֶד as well, allowing the Neshama to exist in the עוֹלָמוֹת הָעֶלְיוֹנִים.

When Shabbos arrives, are all sullied by the dust of the week, the grime of the physical world, yet we yearn to enjoy a day of Kedusha. We therefore remind ourselves how this is possible: הִתְנַעֲרִי מֵעָפָר קוּמִי, לִבְשִׁי בִּגְדֵי תִפְאַרְתֵּךְ עַמִּי. The Teffilos and Mitzvos of Shabbos serve as the בִּגְדֵי תִפְאַרְתֵּךְ עַמִּי, allowing us to enter Shabbos even as we rise from the dust.

Perhaps we can understand the Divrei Chazal related to clothing based on this idea.

The Medrash in Parshas Bo tells us that כְּבוֹדוֹ שֶׁל אָדָם בִּגְדוֹ, referring not to actual clothing, but to his ability to bridge the gap between נוֹשְׂאִים מִתְחַלְּפִים. To the extent that one is able to meld his physical existence with Ruchnias, he is said to be wearing beautiful clothing—the way in which his life represents the reality of an אֶמְצָעִי בֵּין נוֹשְׂאִים מִתְחַלְּפִים is the truest expression of his כָּבוֹד.

This lesson is reflected in the clothing that Bnei Yisroel wore in the Midbar.

When they were preparing to leave Mitzrayim, the Yidden were faced with a stark reality: they had been living lives bereft of Kedusha in the כּוּר הַבַּרְזֶל, yet they knew that they were meant to reach a level of תַּעַבְדוּן אֶת־הָאֱלֹקים עַל הָהָר הַזֶּה. They therefore understood that they would need to focus on their roles as אֶמְצָעִי בֵּין נוֹשְׂאִים מִתְחַלְּפִים. If they could learn to meld their physical and spiritual existences, they knew they could survive. It was for this reason that the שְּׂמָלוֹת became so important to them: the physical שְּׂמָלוֹת represented the אֶמְצָעִי בֵּין נוֹשְׂאִים מִתְחַלְּפִים that they were about to become. The כְּלִי כֶּסֶף וּכְלֵי זָהָב were, of course, alluring, but the שְּׂמָלוֹת, with their implication of אֶמְצָעִי בֵּין נוֹשְׂאִים מִתְחַלְּפִים were חֲבִיבוֹת מִן הַכֹּל .

Now, at the end of forty years, those שְּׂמָלוֹת endured. Moshe Rabbeinu spoke to his beloved nation and informed them that they had been successful: לֹא־בָלוּ שַׂלְמֹתֵיכֶם מֵעֲלֵיכֶם. They had indeed become effective אֶמְצָעִי בֵּין נוֹשְׂאִים מִתְחַלְּפִים, learning throughout the time in the Midbar how to live in two worlds at once. Although he had already spoken about this earlier, in this, his final address, Moshe Rabbeinu mentioned this again.

As they prepared to enter Eretz Yisroel, it was important for Bnei Yisroel to understand how they were able to achieve this goal: מַה שֶּׁהָיָה עֲלֵיהֶן לֹא בָלוּ, אֲבָל מַה שֶּׁהָיָה לָהֶן בְּתוֹךְ הַתֵּבוֹת, נִתְבַּלּוּ. By focusing on with consistency on the need to serve as a proper אֶמְצָעִי בֵּין נוֹשְׂאִים מִתְחַלְּפִים, a person can be successful. But if we put the שְּׂמָלוֹת away, thinking that they are unnecessary or that we can take a break, they will not be there when we return: מַה שֶּׁהָיָה לָהֶן בְּתוֹךְ הַתֵּבוֹת, נִתְבַּלּוּ.

This is the message that we are meant to learn from this Medrash: to lead lives of Kedusha as we live in the physical world, we must ensure that our שְּׂמָלוֹת remain upon us. By maintaining a consistent אֶמְצָעִי בֵּין נוֹשְׂאִים מִתְחַלְּפִים we will ensure that we are enrobed in the most glorious בִּגְדֵי תִפְאַרְתֵּךְ עַמִּי, befitting of our royal status.