[Avodah] Significance of Garments (was Tznius)

[Prof. Levine]

At 07:34 AM 6/19/2011, R. Micha wrote:

>In any case, I find this thread interesting... RYL raised the question of
>why so much more attention is paid to hilkhos tzeni'us WRT women, and the
>thread takes a detour -- to pay attention to hilkhos tzeni'us WRT women!

Micha's point is well taken. and I am one of 
those who veered the discussion from tznius for 
men to hilchos tznius WRT women.

In an attempt to get back on track a bit I would 
like to bring attention to what RSRH writes in 
part in his commentary on the last few pesukim in 
Shalach that deal with Tzitzis (Bamidbar 15: 37 - 
41).  His approach to garments applies both to 
men and women and perhaps this is a "gender free" way to view tznius

To find the meaning of the tzitzis on our garments, we must first investigate
the significance of garments themselves. This is especially necessary
since the name of the tzitzis describes not only its external appearance —
threads “sprouting” from the garment — but also its symbolic purpose, as
Scripture explicitly says: v'haya  Lochem 
l'tzitzis (v. 39; ). The implication, then, is clear:
Through the tzitzis the human garment should 
“sprout,” that is, blossom forth and bear the fruit for which
it is intended. Tzitzis hak'nof  tells us: Your garment should not be something
barren; do not clothe yourselves vainly and thoughtlessly in human garments;
let the garment fulfill the purpose for which it was given to you!

There is a close relation between our clothing and our moral calling
as human beings. This is evident from the historical origin of clothing
(Bereshis 3:7 and 3:21; see Commentary there). The sin that preceded
[the giving of the first garments to Adam and Chavah] — against which
the garment is meant to protect — mirrors the sin mentioned above in
verse 39. Indeed, these two sins are not only related and similar, but are
virtually identical. It appears, then, that the conceptual connection could
hardly be more obvious. We need only consider what is stated there —
When the woman saw that the tree was good for food and tempting
to the sight, and that the tree was a delight to contemplate,(Bereshis 3:6)
— to understand that man transgressed God’s command because he
strayed after his heart and eyes,  and regarded as
“good,”  anything that, in the judgment of his greedy eye and his
sensual-gratification-seeking mind, would provide him with satisfaction.
By thus following the dictates of his eyes and heart, he sank to the level
of intelligence of the animal, which, in choosing what to pursue and what
to avoid, is guided solely by the inclination of its heart and the perception
of its eyes. Thereupon came the sense of shame, which is the Divine voice
within man. This voice instructed man to cover his animal nakedness,
and the instruction was confirmed by God when He provided man with
garments. With a garment God banished man from Paradise, and with
a garment He warns man at all times that his destiny is higher than that
of an animal; he must submit his power of judgment to the dictates of a
higher Authority, and learn from Him what is “good” and what is “evil.”

This, then, is the admonition — translated into words — inherent in
man’s clothing: so that you may see them and remember all the commandments of
God and carry them out, and not go exploring after your own heart
and after your own eyes [and], following them, become unfaithful to
Me.That is also the message of the tzitzis “sprouting
from the garment”: it demands of man to obey the admonishment inherent
in human clothing.

Man’s clothing has dual significance. It is beged; by covering the animal
aspect of the human body, it reveals that man has been endowed with a
moral character. At the same time, it is also k'sus; it covers the body and
protects it against the elements of the physical world.

When man’s moral weakness became apparent, he needed clothing
to remind him of his moral clothing. At the same time, he also needed
k'sus. For God’s educative love drove him out of the pleasant harmony of
paradisaic nature. Thereupon the earth’s nature became hostile to him,
the earth producing for him only thorns and thistles. He now needed
protective clothing, for he had to carry out the mission common to all
mankind under the most diverse climatic conditions.



Yitzchok Levine 
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