Clothes Make the Man

This week we Lein the last of the Shiva D’Nechemta, marking the end of a ten-week period during which Chazal, therough their Takana, focus our attention on the Churban and Geulah. The structure of the calendar also guarantees that this Haftorah is always read on the Shabbos that immediately proceeds Rosh Hashana itself. It is interesting to note that Chazal were Misaken specific Haftoros to be read before other Moadim, such as Pesach and Tisha B’Av, but not before Rosh Hashana. We must therefore assume that this Haftorah serves a dual purpose—besides the message of Nechama that it carries, we should be able to find a lesson that will help us frame our mindset as we approach the Yom Hadin.

The Haftorah, which comes from the end of Sefer Yeshaya, is once again focused on the Geulah in a general sense. There is also a specific emphasis on our relationship with the Borei Olam, which will be taken to new heights during that glorious time. The Hafotrah begins with the words “Sos Asis BaHashem”, as the Navi promises us that our Simcha at that time will be with Hashem.

As we examine the Pessukim of the Haftorah, another recurring theme emerges. In the opening Passuk, the Navi explains the reason for this Simcha: “Ki Hilbishani Bigdei Yesha”, because Hashem has enrobed us in celebratory clothing, in addition to “Me’il Tzedakka”, a coat of victory. The Navi also compares Bnei Yisroel to a Chosson and Kallah, “K’Chassan Yichahen V’KaKallah Tadeh Keileha” and Rashi explains that term “Yichaen” refers to “Levushei Pe’er”, decorative clothing.

References to clothing are not limited to the beginning of the Haftorah, however, they appear towards the end. The Passuk says: “Mi Zeh Bah M’Edom Chamutz Begadim”, words that are not easily understood. The Navi asks, “Who is this that comes from Edom”, but it isn’t clear who in fact was coming. Ibn Ezra brings those who say that it refers to either Malach Michoel or Melech HaMoshiach, but he himself feels that the Passuk is speaking about the “Shem HaNechbad”, Hashem himself. Radak, and most other Meforshim, seem to agree and explain that L’Asid Lavo the kingdom of Edom, which represents the enemies of Klal Yisroel, will be destroyed by Hashem himself.

The words “Chamutz Begadim” seem to speak about the state of the clothing worn by Hashem, Kaviyachol, as He returns from the destruction of Edom. Although it is an uncommon usage, the term “Chamutz” seems to mean “sullied.” Metzudos explains, almost graphically, that when the enemies of Klal Yisroel are slain, their blood will drip onto the clothing of the Ribbono Shel Olam. Therefore, when the Navi “sees” HKBH returning from Edom, he will ask: “Who comes from Edom with dirty clothing?”

Although there is clearly a deeper meaning to this entire Passuk, it must be understood on a basic level as well. That said, one wonders why the Navi chose to speak about the clothing of HKBH, so to speak. Rashi explains that the Navi is speaking “B’Lashon Bnei Adam”, but this itself is an anomaly. It is rare for the Pessukim to personify Hashem in this way, and we must understand why it is done in this case.

Of course in a more general sense, we must try to understand why clothing plays such an visible role in this Haftorah. Why in this Haftorah, which speaks about our reunion with Hashem, so to speak, is clothing mentioned so often?

As we know, the very first instance of a word or concept can often reveal its essence. With that in mind, let us look at the first time clothing is mentioned in the Torah.

Following the Chet of the Etz HaDaas, Hashem speaks to Adam, Chava and the Nachash, telling them the ways in which they, their offspring and indeed the world, would be affected by their actions. Then, the Torah tells us: “VaYaas Hashem Elokim L’Adam Kosnos Or VaYalbishem”, Hashem made them clothing and dressed them. Some Meforshim suggest that “Kosnos Or” refers to skin itself, because man was originally created without an outer covering and only now what skin created. The Pashut Pshat, however, is that Hashem did in fact create clothing for Adam and Chava, out of material. One question that is raised on this approach, however, is that Adam and Chava were already clothed. Earlier, the Passuk says “VaYispiru Alei Te’ena” they assembled some sort of garment out of fig leaves. Why then was it necessary for Hashem to make new clothing for them now?

One must assume that the Kosnos Or had an implication beyond the warmth or protection they provided. Adam and Chava clearly could have made their own clothing, there must have been a reason that HKBH chose to provide them with Kosnos Or—what meaning may there have been?

The Medrash, in Bamidbar Rabba, discusses the Kosnos Or and traces their fate. The Medrash tells us that that they were in fact the equivalent of Bigdei Kehuna, perhaps even Bigdei Kehuna Gedolah and that they were handed down from generation to generation, father to son. In fact, because of their status as Bigdei Kehuna, they were used by the Bechoros who did the Avodah prior to the Kohanim.

This Medrash seems to pull back the curtain a bit on the Kosnos Or—we see that they were quite special and likely beautiful—but itself raises a question. Why did Hashem dress Adam and Chava these types of clothing? One of the Tanaim in the Medrash refers to them as Bigdei Shvach, praiseworthy clothing, which rendered them fit to be worn during Avodah. Why, at this point in time, did Hashem dress Adam and Chava in this type of clothing?

The Shem M’Shmuel, in Parshas Titzveh, in the name of his father the Avnei Nezer, relates an insight into the concept of clothing which is at once so simple yet so deep. He explains: “Kol Davar Penimi Tzarich Kissui V’Livush”, only something that has Penimius, a deep, inner, quality that is hidden from the eye, requires a covering. Clothing is only necessary if there is something to hide. This is why a Kohen Gadol requires special clothing—his Penimius is elevated from among the rest of Klal Yisroel, therefore needs an elevated covering.

This, explains the Shem M’Shmuel, is why we have special Bigdei Shabbos as well. Shabbos itself is Penimius, it is referred to as a hidden treasure, and it is therefore fitting to honor it with special clothing. The outward trappings are indicative of an elevate inner meaning.

Perhaps we can now understand the Passuk in our Haftorah. “Mi Zeh Bah M’Edom Chamutz Begadim”, Hashem returns from exacting revenge upon our enemies, cloaked in sullied clothing. Having experience the elevation of Geulah, we will see this clothing and understand: the Din is what we see, but it is there to conceal the Pnimius, the Rachamim and Chesed of Hashem. Our enemies were treated with Din, but it was only the Begadim of the Kaviyachol that were sullied, because the Din is really there to hide the Pnimius.

This is perhaps also why the Navi speaks about clothing at the beginning of the Haftorah. “Sos Asis BaHashem Ki Hilbishani Bigdei Yesha”, the Simcha that we experience at that time will be tied to the fact that Hashem dresses us in new clothing. The Bigdei Yesha and Me’il Tzedaka are signs of our Pninmius, evidence that there lies within each of us something that requires concealing—a deep and meaningful essence. K’Chassan Yichahen, we will be dressed in Levushei Pe’er like a Kohen Gadol as each of us reach a level of elevated Penimius.

When Hashem made the Kosnos Or, he was sending Adam a crucial message: you have Penimius. Though sullied by Chet, it was important for Adam and Chave to know that their inner depth remained. No matter how far a person strays, he does not lose that Pneimius and is still worthy of clothing. Adam was given Bigdei Shvach, that could be used for the Avodah, to demonstrate this fact. Though they were not quire Bigdei Kehuna, they served to remind him that there was a Penimius still present even after his Chet.

Here we find a direct connection to Rosh Hashana.

The Teffilos of Rosh Hashana refer to the day as “Techilas Ma’asech” and “Haras Olam”, but Chazal explain that in fact the world was created starting on the twenty-fifth day of Elul. Rosh Hashana, however, marks the day on which creation was given its ultimate purpose: Yetziras Adam HaRishon. Adam was created on the first day of Tishrei, and as we know, committed the Chet just a few hours later. It emerges, then, that the Kosnos Or themselves were also created on Rosh Hashana, the first day of mankind’s existence.

It was on that first Rosh Hashana when Adam was taught a valuable lesson: the Pnimius of a person withstands his foibles, a lesson that we recall each year as we Lein a Haftorah that speaks about this very idea. Certainly this is a vital message as we consider the days of Teshuva, but perhaps there is more.

We know that the creation of Adam came through a Neshima, a breath, as it says “Vayipach B’Apo Nishmas Chaim”. Rav Hutner, in Pachad Yitzchok, explains that the Malchus of Hashem was only established once man was created, and each time a person breathes it is as if a new Yetzira took place, therefore Neshima can itself be used to reaffirm the Malchus of Hashem. And so, on Rosh Hashana, the day on which our focus turns to the Melucha of Hakadosh Baruch Hu, we blow the Shofar, using our Neshima to declare the Malchus of Hashem.

The Nesheima that created Adam stayed within him, it became his Neshama, his Ruach Elokai Mimal, and it exists within each of us. Our Pnimius, which remains with us at all times, no matter how far we have strayed, comes from that moment, from that breath. It is that Ruach which we use in the Avodas Hayom of Rosh Hashana, and which rouses us from our slumber. On Rosh Hashana, no matter what kind of year we had, we have the opportunity to start anew. We can reconnect to our Penimius, which never left us, and use that to be Mamlich Hashem in our lives.

If we recall the lesson of the the Begadim that Hashem gave Adam and those that He will soon dress us in once again, we will be newly aware of our Penimius and better prepared for the Yom Hadin. Using this awareness to properly focus our Avodah on Rosh Hashana we will surely be Zoche to a year in which the Yad Hashem is visible, as we recieve all that we need MYado Hameleiah HaPesucha V’Harechava.