Frequently Asked Questions
Q: Why did Hashem make clothes for Adam and Chava?
A: According to Rashi (Genesis 3:21), after Adam and Chava ate from the Tree of Knowledge, they became aware of their nakedness and felt shame. Hashem showed them kindness by providing proper clothing (כָּתְנוֹת עוֹר - 'garments of skin') to cover themselves, demonstrating Divine compassion even after their mistake.
Q: What were the 'coats of skin' made of?
A: The Midrash (Genesis Rabbah 20:12) explains that the כָּתְנוֹת עוֹר ('garments of skin') were made from the skin of the nachash (serpent) that had tempted them. This teaches that the very source of their downfall became their protection, showing how Hashem transforms challenges into opportunities for growth.
Q: What lesson can we learn from Hashem clothing Adam and Chava?
A: The Rambam (Hilchos De'os 1:6) derives from this verse that we should emulate Hashem's ways - just as He clothed the naked (one of the 13 Attributes of Mercy), so too we must perform acts of kindness. Additionally, the Sages teach that clothing represents dignity, showing that even after wrongdoing, every person deserves basic respect.
Q: Why does the Torah mention this act of clothing Adam and Chava?
A: The Talmud (Sotah 14a) cites this verse as one of the primary examples of Hashem performing acts of kindness that we should emulate. By specifically mentioning this detail, the Torah emphasizes that true repentance (which Adam and Chava demonstrated) is met with Divine compassion and assistance in rebuilding one's life.
Q: How does this verse connect to teshuvah (repentance)?
A: The Kli Yakar (Genesis 3:21) explains that the clothing represents Hashem helping Adam and Chava 'cover' their shame after recognizing their mistake. This teaches that when we sincerely repent, Hashem helps us 'cover' our past wrongs and move forward with dignity, just as He provided proper garments for our first ancestors.
The Divine Garments for Adam and Chava
The verse (Bereishit 3:21) states: "וַיַּעַשׂ יְהוָה אֱלֹהִים לְאָדָם וּלְאִשְׁתּוֹ כָּתְנוֹת עוֹר וַיַּלְבִּשֵׁם" – "And Hashem God made for Adam and his wife garments of skin, and He clothed them." This act of divine kindness (chesed) after their sin holds deep significance in Jewish thought.
Rashi's Explanation
Rashi (Bereishit 3:21) notes that the term "כָּתְנוֹת עוֹר" can be read as "כָּתְנוֹת אוֹר" (garments of light), referencing a Midrash (Bereishit Rabbah 20:12) that explains these were originally luminous garments that radiated divine splendor. After the sin, they were replaced with physical garments of skin (עוֹר). This teaches that before the sin, humans were clothed in spiritual radiance, but afterward required physical protection.
Rambam's Perspective
Rambam (Moreh Nevuchim 1:2) interprets this allegorically: the "garments" represent the physical body, while the "skin" symbolizes human mortality that resulted from the sin. The divine act of clothing them reflects God's mercy in providing humans with the means to survive in a physical world after losing their purely spiritual state.
Talmudic Insights
Kabbalistic Interpretation
The Zohar (Bereishit 36b) explains that these garments contained mystical properties that would later be passed down through generations to righteous individuals. Some commentaries suggest these were the "bigdei kehunah" (priestly garments) worn later by the Kohen Gadol in the Mishkan.
Moral Lessons