שמות, פרק י״ב, פסוק ל״ה

Moments before their final departure from Egypt, the Israelites carried out a unique directive regarding the wealth of their oppressors. This acquisition of property actually took place well before the chaotic night of the Plague of the Firstborn, as the rushed nature of their eventual exit left no time to linger and ask for valuables [הכתב והקבלה, מלבי״ם, ביאור שטיינזלץ, קאסוטו]. Rather than taking the wealth as state spoils, the Israelites directed their requests personally to the Egyptian citizens themselves [נתינה לגר].

The people acted out of absolute obedience to Moses rather than out of greed or a desire for wealth, demonstrating the purity of their intentions. While deceptively acquiring property is typically considered dishonest, this was a unique, temporary directive issued by a definitive prophet [אור החיים, שפתי כהן]. The process itself was highly structured by social class, with individuals requesting items commensurate with their own standing [אבן עזרא]. Some suggest that the primary actors in this event were the wealthy Israelites. Because they were leaving behind substantial houses and fields as collateral, they felt secure in demanding valuables, while the common people simply received items out of grace without needing to ask [מלבי״ם]. To ensure the success of this effort, clever tactics were employed. Affluent Israelite women specifically approached their wealthy Egyptian neighbors to appear credible and worthy of holding great riches, and strict care was taken so that slaves did not ask their direct masters [חומת אנך].

Carrying out this directive brought about a complex and profound consequence. Had the Israelites simply left empty-handed, the terrified Egyptians would have allowed them to depart without any resistance. However, the act of taking the property is precisely what later provoked the Egyptians to pursue them, as they realized the Israelites were fleeing permanently and had no intention of returning the borrowed goods. Consequently, this strategic acquisition is what ultimately led to the completion of their redemption at the Red Sea [העמק דבר].

One of the most intriguing aspects of this event is the inclusion of everyday garments alongside precious metals. The primary approach among commentators is that the requested items are listed in ascending order of importance, suggesting that the clothing was somehow considered even more valuable than the silver and gold. While this seems to defy logic, several explanations resolve the difficulty. Some maintain that the value was not monetary at all, but rather reflected the immense difficulty of the request. The Egyptians knew the Israelites maintained a distinct style of dress and understood that any borrowed clothing would likely be altered or ruined. The fact that the Egyptians agreed to lend the garments despite this knowledge made the clothes highly significant [שפתי חכמים, יריעות שלמה, גור אריה]. Alternatively, these were not ordinary clothes, but magnificent garments woven with threads of silver and gold [דברי דוד].

Beyond their physical value, taking these garments required strict religious caution. Moses initially omitted clothing from his original directive to prevent the people from taking forbidden Egyptian apparel, such as clothing meant for the opposite gender or garments containing prohibited fabric mixtures. The fact that they successfully acquired clothing demonstrates their extreme care in selecting only permissible items [דברי דוד, ברכת אשר]. Practically, these garments also served as essential containers. As the Egyptians began to urgently pressure the Israelites to leave, the silver and gold were already bundled tightly inside the clothes. The Israelites told the Egyptians they would need time to untie the bundles to return the items, but the impatient Egyptians, desperate for them to leave immediately, simply refused to wait and forfeited their property [הדר זקנים].