32
JULY 7, 2022
Self-Mastery Academy
THE BALTIMORE JEWISH HOME
The Spiritual Purpose of Clothing By Rabbi Shmuel Reichman
WWW.THEBJH.COM
B
efore Adam sinned, he required no clothing (Bereishis 2:25). His physical body radiated light, loyally expressing his angelic soul. Once Adam sinned, however, his physical body lost this spiritual level, no longer fully expressing the ohr (light) of his inner soul. The pasuk describes how Adam and Chavah suddenly realized their nakedness and became embarrassed, desiring to cover their bodies with clothing (Ibid. 3:7). What is the meaning behind their embarrassment, and why was clothing the ideal remedy? One becomes embarrassed when the way they are perceived externally is not a true reflection of who they are or at least how they believe they should be perceived. This is the spiritual concept of bushah (shame). When there is a breakdown between the inner self and its outer expression, the inner self feels ashamed that it is being misrepresented, seen on the outside as something that it is not. For example, if someone tells everyone that you cheated on a test, when you did not, you would feel
embarrassed, as you are being seen as something other than you really are. And even if you did cheat, you would still be embarrassed, because you know deep down inside that you are better than how you acted and how people now perceive you. We wear clothes because our bodies, in their current lowly form, are a source of embarrassment. We are souls, holy angelic beings, and yet we appear in the world as physical beings with bodies only marginally different from animals. For those who understand who and what they truly are, it is embarrassing to be seen as anything less than an absolutely spiritual and transcendent being. This is the ultimate breakdown between the inner and outer self. The natural response to shame is the desire to hide. For example, if someone is embarrassed in public, their immediate wish is to dig a hole and hide until everyone leaves. If that doesn’t work, they might run away to a quiet room and cry alone. When we are seen as something we are not, or something we don’t
want to be, we feel a need to escape the scene. When Adam and Chava realized their nakedness, their first instinct was to grab fig leaves and hide their bodies (Bereishis 3:7). Hashem then made them garments of ohr (skin), clothing them with dignity (Ibid. v. 21). However, there are two purposes of clothing. The first is to hide the embarrassment of our nakedness, but the second is to reveal our true selves — to express our dignity as tzelem Elokim. We use the very means of our failure and embarrassment as the solution to our problem. By eating from the Eitz Ha’daas, our bodies no longer reflect our spiritual selves, and we require clothing, but we use that very clothing to elevate ourselves and reflect who we truly are. This is why Kohanim are required to wear such beautiful clothing; clothing allows our physical bodies to reflect the dignity and greatness of our true selves. Hashem covered Adam and Chava with ohr (clothing), so that they could uplift it and once again reveal their true ohr (light).
The Potential of Clothing Like all things in this world, clothing has tremendous potential when used correctly. However, it can also be corrupted and misused. When used properly, clothing mitigates the shame of our physical bodies and helps us express our higher, dignified selves in the world. When misused, clothing can hide our spiritual core, portraying ourselves as completely physical beings. The conflicting uses of clothing are expressed in the Hebrew word for clothing, “beged.” This word is made up of the letters beis, gimmel, and dalet, the three letters that immediately follow the letter aleph. Aleph represents the spiritual root, the soul. If used correctly, our “beged” can loyally express our soul, our inner self, into the world. But the letters of “beged” also spell “boged,” which means traitor and treachery, because our clothing can instead be used to betray our true inner selves. A traitor is one thing on the inside but pretends to be something else on the outside — he adopts a fake exterior, a fake outer garment, that does not
