When I was a teenager, my parents used to tease me lovingly about my bedtime routine. They called it the “fashion show.” Each night I would try on different outfits to determine what I would wear the next day. I would come walking into their room, the location of the only full-length mirror in the house, and check out what I’d put together. Some nights I would ask (multiple times) for their opinion to figure out what the appropriate outfit was for the next day based on what activities were planned.
Each morning, as part of Birkot HaShachar, we recite the blessing Baruch atah Adonai, Eloheinu melech ha’olam, malbish arumim. “Blessed are you, Lord our God, king of the universe, who clothes the naked.” At first glance, this blessing seems simple: a statement of gratitude for the basic necessity of clothing. But in Parashat Tetzaveh, we see that clothing is not just a physical necessity—it is also a spiritual one.
This parshah is unique to the book of Shemot in that it does not mention Moshe by name. Instead, its focus is on his brother, Aharon, and the other kohanim, who are given detailed instructions about their sacred garments. The bigdei kehunah, the priestly vestments, are described in exquisite detail: the ephod, the breastplate, the robe with bells and pomegranates, the turban, and the tzitz (golden headpiece) inscribed with the words Kodesh L’Adonai—“Holy to God.” These garments are not just decorative; they serve a higher purpose. The Torah tells us, “And you shall make holy garments for Aharon your brother, for honor and for beauty” (Shemot 28:2).
Why does the Torah devote so much space to describing these garments? Clothing, in Jewish thought, is not just about covering our bodies—it’s a reflection of our dignity, our responsibilities, and even our relationship with God. The priests could not perform their sacred service without these garments. The clothing elevated them, transforming them from individuals into representatives of the people before God.
This idea extends beyond the bigdei kehunah. Every morning, when we say Malbish Arumim, we recognize that God not only provides us with clothing but also imbues us with dignity. It’s a reminder that just as God clothes us, we must ensure that others have their dignity preserved as well. Providing clothing to those in need isn’t just an act of charity, it’s an act of holiness.
Parshat Tetzaveh teaches us that what we wear matters—not because of status or fashion, but because clothing has the power to sanctify. The Kohen Gadol’s garments set him apart for holy service; our clothing, too, can remind us that we are all created b’tzelem Elohim, in the image of God, and that every act—even getting dressed in the morning—can be one of sanctity and gratitude.
– Rabbi Eve Posen
Source: Clothing as a Sacred Act
