What clothes most reflect your inner self?

When Gal Gadot reprised the role of Wonder Woman, she received a lot of attention. We were all so proud that an Israeli woman could secure such an iconic role and earn such widespread international praise and prominence. But what is Wonder Woman without her outfit? Every character, whether supernatural, biblical, or ordinary, bears an identifying outfit, tool, or symbol. I want to explore the integral role clothing has played throughout the Bible.

Adam and Eve – Loss of Innocence

Genesis 3:6-23

The concept of clothing affecting one’s fate appears over and over again in the Torah. Even Adam and Eve, who were free from the burdens of physical coverings, are identified by their unique role as the only characters in human history who lacked clothing and “were not ashamed” (Genesis 2:25). Because they were unable to follow their faith, this innocent disposition did not last for long. In the Garden of Eden, Eve was enticed by temptations of a snake. He convinced her to take a bite from the forbidden fruit (as deemed by God). Once she did, Adam and Even became embarrassed of their nakedness. This newfound requirement to cover up with clothing symbolizes their loss of innocence. This is the first time we see the harmful consequences of a disconnected and separated inner soul and outer shield.

Jacob and Esau – Instigating Deceit

Genesis 27:15-37

Jacob and Esau, who famously battled over their familial birthright, came face to face with the importance of clothing (Genesis 27:15-37). In this context, “birthright” refers to the obtaining of leadership and judicial authority within a family upon their father’s (Isaac’s) passing. Isaac, who was blind, distinguished between his two sons through touch. Granting the blessing of the birthright took place during a ceremony, complete with ceremonial clothing. Esau, who was the firstborn and to whom Isaac intended to give the blessing, would have been wearing a garment with unique patterns and textures — allowing the sightless Isaac to identify him. But Rebecca, Isaac’s wife, had a different idea in mind. She wished for Jacob to obtain the blessing of his father and carry on the birthright. She took Esau’s garments and gave them to Jacob, allowing him to trick Isaac into blessing him with the family birthright (Genesis 27:15). By drawing on the deceitful capabilities of clothing, Rebecca enabled Jacob to get the birthright and become a patriarch.

Jacob and Leah – Veil of Obfuscation

Genesis 29:21-25

Later, this deceitful act comes back for Jacob when he is tricked into marrying Leah. Jacob had intended to marry Rachel, and made a deal with her father, Laban, in order to do so. Before he could marry Rachel, Jacob had to work for seven years. Laban, however, had other plans and wanted Jacob to marry his other daughter, Leah, instead. After seven years, Jacob had completed his duty. During the wedding, however, Laban covered Leah with a veil, so as to not let Jacob know who she really was. In this way, a piece of clothing is again utilized to enable deception — only this time, against Jacob (Genesis 29:21-25). Once he discovered the deception, Jacob agreed to work an additional seven years to earn Rachel’s hand in marriage, as well (Genesis 29:20-45).

Joseph and the Technicolor Coat – Catalyst Coat

Genesis 37-50

In the story of Joseph, we see again how clothing can influence a person’s life (Genesis 37-50). The Book of Genesis began with the creation of the universe. Later, the book concluded with the reconciliation of familial conflict. Joseph’s father, Jacob, gave Joseph his famed multicolored coat, complete with sleeves that were far too long for chasing after sheep in and, therefore, exempting him from such duties. This gift was a symbol of Jacob’s favoritism towards Joseph and an indicator that he trusted Joseph to lead the family over his other sons. Joseph’s brothers, vengeful with anger and jealousy, stole the coat and sold Joseph into slavery. As a result of their resentment, they used the coat against Joseph in order to deceive their father. They bloodied the coat and presented it to their father as proof of Joseph’s death. In this case, the coat symbolized immense power and led brothers to turn against their own flesh and blood.

Joseph became a slave in Egypt and was later appointed a viceroy by Pharaoh. Part of his role was to prepare the country for the upcoming famine and protect Egypt’s supply of grain. Word of this supply traveled to Canaan, so Joseph’s brothers journeyed to Egypt to buy precious resources. When they saw Joseph, they didn’t even recognize him. In this scenario, Joseph could have spited his siblings out of anger, revenge, and contempt, but instead, he welcomes them.

For the rest of their lives, Jacob and his brothers confronted the complexities of death. When Jacob died, Joseph’s brothers feared Joseph would enact revenge upon them, saying “It may be that Joseph will hate us, and will fully requite us all the evil which we did unto him’” (Genesis 50:15 JPS Tanakh 1917). But when they approached him, Joseph was forgiving. He said, “‘don’t be afraid. I will provide for you and your children.’ and he reassured them and spoke kindly to them” (Genesis 50:21 JPS Tanakh 1917). In this moment, the sons are able to come together in unison and bury their father, Jacob, together. Upon his burial, the deceit is finally over.

Later, upon Joseph’s death, his brothers promised to honor Joseph’s dying wish and bring his coffin to the Promised Land, should they ever leave Egypt. When Moses eventually made this trek, he found Joseph’s tomb and brought it to the Land of Israel. In this story, we see a fractured family brought back together. In this moment of forgiveness, a first for brothers, Genesis concludes.

Moses – Birth Blanket

Exodus 2:3-9

When Exodus begins, the theme of familial unity continues to develop as Miriam and Aaron work together to protect Moses. In this book, Pharaoh decreed that any male Hebrew baby was to be drowned in the Nile River. Confronted with this fate, one mother made the difficult decision to part ways with her newborn baby in an attempt to save his life. She wrapped him in a blanket — providing him with protection from the elements. When Pharaoh’s daughter, Bit Ya, found this child, she recognized the textiles in his blanket as those of the Hebrews. She named him “Moses,” which means “drawn out of the water,” and sent Miriam, the child’s sister, to find a woman to nurse him. By doing so, Pharaoh’s daughter allowed Moses to be nursed by his own mother (Exodus 2:3-9), before being adopted into the royal family. In this case, the baby’s blanket reveals his true identity as a Hebrew.

God granted Pharaoh’s daughter special recognition as a reward for her rescuing the Hebrew child and aiding in the realization of His divine plan. When the firstborn Egyptians were killed during the plagues, Moses advocated for Pharaoh’s firstborn daughter and God spared her. While not much is said of Bit Ya in the Torah, the sages found her role in the story very significant. The midrash claims that Bit Ya never died, but was instead granted access to the Garden of Eden. In Derech Eretz Zuta, it reads: “Nine people entered the Garden of Eden while still alive: Chanoch Ben Yered, Eliyahu, … and Bitya Bat Pharaoh.”

You can read more about Pharaoh’s daughter here.

David and Saul – Robe of Reconciliation

1 Samuel 24:11

In the Book of Samuel, Saul set out to find David and kill him. To stop him, David demonstrated his good faith by drawing on the symbolism of clothing. When given the opportunity to kill Saul, David instead cut off a corner of his robe. Later, he confronted Saul, presenting the piece of the robe he cut off and illustrating how, while he could have used that moment to kill Saul, he merely cut a corner of his robe off instead (1 Samuel 24:11). Here, the robe was an extension of the person. David showed how close he was to killing Saul and, in doing so, exhibited his stealth and desire for reconciliation. Saul could now see, for himself, David’s honor and desire for reconciliation.

David and Goliath – Simple, Sincere Shepherd Shield

1 Samuel 17:50

One of the most well-known stories in the Torah is that of David and Goliath. In this tale, David volunteered to battle the great giant, Goliath. Before he went, Saul dressed David in heavy armor, a bronze helmet, and protective gear. David, however, refused to wear any of it — it didn’t fit his identity (1 Samuel 17:38-29). Instead, he wore his simple shepherding clothing and faced the giant with only his trusted slingshot. It was this supposed disadvantage, however, that allowed David to eventually beat Goliath, as his agility and precision was not hindered by heavy armor (1 Samuel 17:50) and he remained true to himself by wearing his own clothing. Because David was able to align his outer shield with his inner soul and identity, he was able to defeat Goliath and eventually become the King of the Land of Israel.

Outer Shield and Inner Soul

With this in mind, I urge you to consider how your clothes affect your abilities. How can your clothing make you more powerful, confident, capable, and respected? Earlier biblical stories show how a disconnect between inner soul and outer shield can lead to deceit and deception. Later, however, we see that a connection between inner soul and outer shield leads to a more integrated, fulfilling, and meaningful life.

Let’s go back to the story of David. Many people probably thought, and still think, that his refusal to wear protective armor was foolish and risky. But, in this moment, I think his ability to remain true to himself was what allowed him to identify his strengths and abilities. He aligned his soul with his external appearance, shaping his character and, eventually, preparing him to help create and rule over the Land of Israel as King. Without a connection to your outer shield, your inner soul cannot flourish. A strong connection to our outer shields of spirituality is what allows us to tap into our fullest potentials.

Further reading:

You can read more about David and his clothing choice in fighting Goliath in the following portions:

1 Samuel 17:38-39 JPS Tanakh 1917

“And Saul clad David with his apparel, and he put a helmet of brass upon his head, and he clad him with a coat of mail. And David girded his sword upon his apparel, and he essayed to go [, but could not]; for he had not tried it. And David said unto Saul: ‘I cannot go with these; for I have not tried them.’ And David put them off him.”

1 Samuel 17:42 JPS Tanakh 1917

“And when the Philistine looked about, and saw David, he disdained him; for he was but a youth, and ruddy, and withal of a fair countenance.”

1 Samuel 18:4 JPS Tanakh 1917

“And Jonathan stripped himself of the robe that was upon him, and gave it to David, and his apparel, even to his sword, and to his bow, and to his girdle.”

1 Samuel 19:24 JPS Tanakh 1917

“And he also stripped off his clothes, and he also prophesied before Samuel, and lay down naked all that day and all that night. Wherefore they say: ‘Is Saul also among the prophets?’”

You can read more about David and his fight against Saul in the following portions:

1 Samuel 24:4 JPS Tanakh 1917

“And the men of David said unto him: ‘Behold the day in which the LORD hath said unto thee: Behold, I will deliver thine enemy into thy hand, and thou shalt do to him as it shall seem good unto thee.’ Then David arose, and cut off the skirt of Saul’s robe privily.”

You can read about Jacob being tricked into marrying Leah (because she was wearing a veil, and therefore could not be distinguished from Rachel) in the following portions:

Genesis 29:21-25 JPS Tanakh 1917

“And Jacob said unto Laban: ‘Give me my wife, for my days are filled, that I may go in unto her.’ And Laban gathered together all the men of the place, and made a feast. And it came to pass in the evening, that he took Leah his daughter, and brought her to him; and he went unto her. And Laban gave Zilpah his handmaid unto his daughter Leah for a handmaid. And it came to pass in the morning that, behold, it was Leah: and he said to Laban: ‘What is this thou hast done unto me? did not I serve with thee for Rachel? wherefore then has thou beguiled me?’

This past year, I discovered a new way to look at something very familiar. I discovered the value of exploring the blessings of blessings. I often found myself reciting blessings, such as Shehecheyanu and Hagafen, without knowing what they truly meant. While I had a cursory understanding, I never really thought deeply about their significance or deeper meaning. This year, I decided to make a conscious effort to stop and examine these blessings. By doing so, I’ve been able to find a new meaning for these blessings and change the way I think about my life.

The shehecheyanu is a very meaningful prayer in the Jewish tradition. Over the past couple of years, my life has undergone a period of transition. Through this change, I have learned to appreciate the meaning and subtlety of this prayer on an even greater scale. Celebrating shehecheyanu has truly transformed my perspective on life. Here’s why:

Shehecheyanu is a prayer recited at initial celebrations. This blessing is used when lighting the Hanukkah candles for the first time each year, celebrating a Bar or Bat Mitzvah, or lighting the candles at the Passover Seder.

Some may say that lighting the Hanukkah or Seder Candles is not new because it happens every year. For those, I offer a quote from Hericlatus who famously said, “No man enters the same river twice; for it is not the same man and not the same river.” Thus, each holiday celebration is new. The family configuration may be different based on various life transitions or milestones (e.g., birth, death, divorce, marriage, bar/bat mitzvah) and new friends may have entered your life. Furthermore, often based on these changes, our personal outlooks and perspectives evolve; altering the way we interact, communicate, and express ourselves. I firmly believe that celebrating joyous occasions and momentous experiences helps prevent calcification of the mind, body, and spirit — enhancing our own lives, the lives of those around us, and the lives of those we’ve yet to meet.

There are three key elements of experiencing Shehecheyanu fully. By definition, Shehecheyanu must be recited during a new and happy experience. It cannot be said in a sad context and its significance must not be diminished through routine recitations. Therefore, when attempting to connect to the deeper meaning of the blessing, I begin by actively seeking out new and happy experiences. Next, I take the time to intentionally acknowledge each new and happy moment as such. Finally, I set aside time to express genuine gratitude for the blessing of the moment. By re-examining the meaning of Shehecheyanu, and making myself a more active participant in its significance, I have learned to appreciate and seek out the feelings of adventure, growth, and gratitude.

After a lifetime of experiences, challenges, successes, and relationships, I’ve found that we simply cannot live our lives without exploring the boundaries of our minds, bodies, and spirits. In doing so, we must find new friends to celebrate with, cry with, and discover with. “Blessed our God King of the universe who brings us to this very happy first-time moment.” I hope that you can live your life full of many and frequent happy first-time experiences. One of the greatest blessings of my life has been to share shehecheyanu with as many family and friends, new and old, as I can, and I encourage you to do the same.

All biblically-based celebrations involve a glass of wine, which means all biblically-based celebrations involve the Hagafen blessing. The blessing over the wine is part of the experience and an integral part of the celebration. In the Jewish tradition, there is only one blessing concerned with wine: “buray pre hagafen.” I would like to share my understanding of this blessing and how it has enhanced my life.

Within biblical tradition, there are a number of ritual prayers that one recites depending on the origin of a food or drink. For example, the Haetz Blessing is recited for fruits and foods grown on trees far from the ground, such as apples, oranges, grapes and figs. The Adama Blessing is recited for food that is grown in the ground, such as carrots, eggplant and potatoes. Finally, there is the Shehakol Blessing, which is recited for foods not grown in the ground or in trees, such as meat, fish, eggs, water, juice, and other drinks. The Shehakol Blessing, however, does not include wine.

Given these prayer groupings, why is the blessing over wine separated from other drinks? The Kiddush blessing is an important blessing to honor the special significance of wine (Hagefen). But why is Hagafen only for wine?

I would like to share my understanding of the blessing over the wine: “buray pre hagafen.” My interpreted translation is as follows:

Blessed our God, King of the universe, who brings us from the fermented spoiled rotten lowly grapes to the sanctified and holy wine. From the suffering of the grape to the soaring sanctified wine. Wine is the catalyst for all Jewish celebrations. While we celebrate and rejoice, let us pause and reflect on the path of suffering we overcame and learned from so that we can fully appreciate and achieve today’s blessing and celebration.

David Ortiz, a very famous Boston Red Sox Superstar Baseball player affectionately known as “Big Papi,” always celebrated his home runs, the penultimate celebratory baseball moment, by pointing to the sky. He did this to acknowledge the resting place of his mother in heaven and honor her memory as he crossed home plate. He wanted to celebrate his home run, while acknowledging the pain associated with the loss of his mom. In this way, his success was a tribute to her love, impact, and memory.

I think of the Hagafen prayer in the same way, in that it has helped me learn to acknowledge the inevitable highs and lows of life. These blessings have been recited over and over again in different centuries, different regions, and different traditions. While the people present for these blessings, the place in which they are recited, and the circumstances under which they are read may have changed, the blessings remain a constant. Throughout the highs and lows of life, I turn to these blessings as a source of eternal stability and gratitude.

Let’s explore how God is described in biblical blessings:

The Hebrew prayer “Baruch Ata Adonai, Eloheinu Melech Haolam” translates to:

“Blessed are You, Lord our God, King of the Universe.”

This is a common opening phrase in Jewish blessings and prayers, expressing reverence and gratitude towards God.

The word for “creator” in Hebrew is “בּוֹרֵא” (Boreh).

This term comes from the verb “בָּרָא” (bara), which means “to create.” It is often used in religious contexts to refer to God as the Creator, especially in the opening verse of the Hebrew Bible:

“בְּרֵאשִׁית בָּרָא אֱלֹהִים” (Bereishit bara Elohim), which means “In the beginning, God created.”

So, “Boreh” is the specific form for “Creator.”

God is described as

1. Lord our God
2. King of the Universe
3. Creator

We are literally praising and elevating and amplifying our view of God and his role in our lives.

Prayer Details:

Shehecheyanu:

Hagafen:

Haetz Blessing:

Adama Blessing: 

Shehakol Blessing:

Fun fact: While orange juice falls under the Shehakol blessing, the orange itself is grown from the trees, which makes it part of the Haetz blessing.

Ice Skating in the Desert

Speed skating is a complicated, high-stakes competitive sport which requires athleticism, focus, and speed. Skaters start together on a track and make their way around it. They start slowly and then speed up as the competition progresses. Skaters must endure years of intense training to learn how to efficiently conserve their energy in order to win. Those are the unspoken rules of the game, but when Vlad Bykanov, an Israeli speed skater, won the 2015/16 ISU World Cup, it wasn’t because he followed the rules.

Everyone knows the story of David and Goliath (Samuel 17:21-52). David, a scrawny, unprepared and unequipped boy, takes on Goliath, the mighty giant. Conventional wisdom says that some twist of fate or divine intervention allowed David to miraculously defeat Goliath. But what if I told you that conventional wisdom has it all wrong? David wasn’t unprepared or unequipped. In fact, years of experience and training had primed him for this exact battle.

In Israel, there is an area marked by valleys and ridges called the Shephelah. It’s a beautiful landscape of vineyards, fields, and forests and historically, it served as a strategic location for hostile armies. 3,000 years ago, the Philistines began to make their way through the valleys of the Shepelah, up through the mountains, and towards the city of Bethlehem. Their goal was simple: to split the Kingdom of Israel into two.

When King Saul heard of this plan, he sent his army to confront the Philistines. Upon arrival, however, the two armies were at a standstill. Neither one wanted to move down into the valley, because doing so would leave them vulnerable on the other side.

In an attempt to break this gridlock, the Philistines sent Goliath, their strongest, meanest, and most capable warrior, down to the valley floor. In doing so, they challenged the Israelites to send their own warrior to partake in single combat and settle the dispute. The 6-foot-9 Goliath descended, towering over the valley in head-to-toe bronze armor and bearing an array of deadly weapons.

The Israelites looked on with fear, knowing that to fight Goliath was to wish death upon oneself. Finally, a young shepherd boy named David approached King Saul and asked to fight the giant. After much pleading, Saul realized he had no choice but to send the boy. Before he went, however, Saul insisted David put on a set of armor. But David refused. He explained that he’s never worn such heavy armor before, and therefore, wouldn’t know how to fight in it. He made his way towards Goliath with nothing but his staff and five stones he picked up off the ground.

The giant sees a figure approaching, but he can’t quite make him out. He urges him to come closer and is offended once he sees the small, staff-bearing shepherd coming to fight him. He’s insulted, saying, “Am I a dog, that thou comest to me with staves?” (Samuel 17:43 JPS). Before he can say much else, however, David launches a rock between Goliath’s eyes, causing him to fall over. David runs towards him, grabs his sword, and cuts his head off. The Philistines run and the Israelites are victorious.

How could David have won? By all available information, he was sure to lose instantly. He has no overpowering strength, no modern weapons, no fancy protection. If he had, however, we might be talking about the victory of Goliath today, instead.

In those times, ancient warfare called for three types of warriors, one of which was the artillery branch, otherwise known as slingers. Slingers, as the name implies, carried a sort of sling that could launch objects towards a target. While this may sound like a juvenile toy, it was actually quite deadly. An experienced slinger could launch a rock at speeds as fast as 78 miles per hour, or 35 meters per second. Furthermore, the rocks in this region were twice as dense as typical rocks, which would effectively render David’s weapon as powerful as a .45 caliber handgun. Lastly, slingers were famous for their accuracy and were trained to hit targets, even moving targets, from up to 200 yards away.

When David approaches Goliath he is much closer than 200 yards. The only factor that could cause him to miss would be Goliath suddenly deciding to move. But he can’t. He’s weighed down by metal armor and heavy weapons. He is waiting for David to approach him and fight him mano a mano. So, he stays still — leaving him vulnerable to the power of David’s aim.

So, what does all this have to do with speed skating and Vlad Bykanov?

David didn’t follow the unspoken rules of the game, and neither did Vlad. If you watch a video of the 2015/16 ISU World Cup, you will notice something peculiar. While most of the competitors maintain modest speeds, slowly building up power as the race goes on, one skater appears to muster up all of his power to pass the other skaters. Anyone who’s watched speed skating knows this is an amateur mistake and assumes the lone skater will run out of steam and eventually fall behind.

After “lapping” the others, the skater again reaches the back of the pack and regulates his speed to match the other skaters. They continue on as they’ve been trained to do, slowly speeding up as the draft from their speed acts as an advantage for the lone skater. Eventually, the skater passes the finish line, throwing his hands up in the air in a victorious state of shock. The other skaters, however, are clueless. They continue racing until, eventually, the second-place skater passes the finish line. He too victoriously throws his hands up in the air. His glee, however, quickly turns to shock as he glances up at the scoreboard and sees he’s been beat. Vlad Bykanov, the Israeli underdog, has just won. He knew that if he played the game just like the other faster, stronger, and more experienced skaters, he’d essentially be admitting defeat. So instead, he did as David did. He turned his opponents’ strengths into weaknesses and shocked the world with his triumph.

Throughout history, we’ve often associated victory with those who play by the rules, who appear to be strongest, and who, on paper, are certain to win. In reality, however, the underdog is the one who must exhibit extraordinary innovation, ambition, and creativity and it is the underdog whose victories are far more satisfying.

Further Reading:

Bykanov wasn’t the first speed skater to secure an unconventional win. In 2002, Steven Bradbury stunned the word when he won the gold medal, beating out famed speed skater Apolo Ohno. Throughout the competition, Bradbury maintained a substantial distance between himself and his fellow competitors, remaining a few feet behind them at all times. To the average viewer, it appears undeniable that he is destined to lose. He just wasn’t as strong or as fast as the other athletes. At the last minute, however, one of the skaters falls, bringing down the other skaters with him. Bradbury, though, manages to escape the chaos, crossing the finish line far ahead of the others. While Ohno, who was predicted to be the overwhelming favorite, did not win first place, he later noted he was content with his performance. He knew he had prepared as much as possible and given the race his best effort. With this in mind, he was satisfied with earning second place.

You can watch Steven Bradbury’s race in against Apolo Ohno during the 2002 Winter Olympics in Salt Lake City here:

You can watch Vlad Bykanov’s race on February, 2016 in Dordrecht, Holland here: