It was so close; freedom was in the air. After 210 years of slavery and servitude, the Jewish people stood on the threshold of emancipation, ready to embrace their national destiny. God reminded Moshe of the promise made to Avraham during the Bris Beyn Ha’Bisarim (the Covenant of the Pieces) that the nation would emerge from Egypt with great wealth. God instructed Moshe: “Please, speak into the ears of the people, and let them request, each man from his friend and each woman from her friend, silver vessels and golden vessels (Shemos 11:2).” Moshe complied, and the Torah tells us, “And the children of Israel did according to Moses’ order, and they borrowed/requested (va’yishalu) from the Egyptians silver objects, golden objects, and garments. The Lord gave the people favor in the eyes of the Egyptians, and they gave them, and they emptied out Egypt (Exodus 12:35-36).”
Why does the Torah use the word “va’yishalu, request”? Why didn’t the Jews demand the gold and silver which they were owed as back-pay for 210 years of servitude?
Furthermore, it is interesting to note that Moshe commanded them regarding silver and gold, and yet when they approached the Egyptians, the people asked for clothing (smalot) as well. Rabbeinu Bachya (Rabbi Bachya ben Asher, Spanish Rabbi 1255-1340) makes a fascinating statement: These (articles of clothing) meant more to them than the silver and the gold, and [thus] whatever is mentioned later in the verse is more esteemed – gold is more important than silver, and clothing is more important than gold.
What is the significance of this clothing? Why would it be more valuable than silver and gold?
The Chizkuni (Rabbi Chizkiyah ben Manoach, a 13th century French rabbi) links the “gifts” received by Jewish slaves (from their Egyptian master) to the gifts that a Jewish master must give his servant upon emancipation.
“They (the Jewish people) will not go out empty-handed, because they (the Egyptians) will provide them with 3 types (of gifts); gold, silver and clothing – in order to fulfill (the promise that God made to Avraham) “and afterwards they will leave with vast possessions.” This is comparable to the provisions that one must give his servants (from sheep, granary and wine-press).”
In reference to the obligation of ha’anaka (providing for one’s servant upon emancipation), the Torah states:
If your brother, a Hebrew man, or a Hebrew woman, is sold to you, he shall serve you for six years, and in the seventh year you shall send him forth free from you. And when you send him forth free from you, you shall not send him forth empty-handed. You shall surely provide him from your flock, from your threshing floor, and from your vat, you shall give him from what the Lord, your God, has blessed you (Devorim 15:12-14).”
If we examine the word ha’anaka, we find that it shares a root with two other words: (giant) and (to nurse). Perhaps, the Torah is trying to convey to us an important sensitivity toward the emancipated slave. When a person is an (servant/slave), it is easy to lose his or her sense of humanity and begin to feel like an object. Part of the emancipation process is to “re-humanize” the servant, to make him feel normal once again. , you must mother him, nurture him, nurse him back to emotional health, help restore his “person-hood”, make him feel (giant, like he is something special). We begin this process on a most basic level by giving him possessions. By allowing him to own goods, we endow the former servant with a sense of humanity and autonomy in this new chapter of his life.
