clothing

כָּל־רֵעֶיהָ בָּגְדוּ בָהּ (Eichah 1:2), all her friends have betrayed her, and וּבְאֵשֶׁת נְעוּרֶיךָ אַל־ יִבְגֹּֽד (Malachi 2:15), let none betray the wife of his youth. The nouns are בֹּגְדֵי בָֽגֶד (Yirmiyahu 12:1), those who betray a betrayal, and אַנְשֵׁי בֹּֽגְדוֹת (Tzefaniah 3:4), men of treacheries. The sense, he says, is one who transgresses his fellow's covenant and deals falsely with him while the fellow trusts in him.

מַדּוּעַ נִבְגַּד אִישׁ בְּאָחִיו (Malachi 2:10), why do we deal falsely each man with his brother. Rabbi Yaakov ben Elazar wrote that the form is a passive one. Radak holds that wrong, since verbs joined to what they govern by a letter yield no passive; and this one is joined by a mem in אכן בָּֽגְדָה אשׁה מרעה (Yirmiyahu 3:20), surely as a woman betrays her companion.

In another sense, וּבֶגֶד לִלְבֹּֽשׁ (Bereishis 28:20), a garment to wear, וְלָבַשׁ בְּגָדִים אֲחֵרִים (Vayikra 6:4), he shall put on other garments, and בְּכָל־עֵת יִהְיוּ בְגָדֶיךָ לְבָנִים (Koheles 9:8), let your garments always be white. There is a feminine plural too, כָּל־ בִּגְדֹתֶיךָ (Tehillim 45:9), all your garments. He gives this word no gloss, saying its sense is known.

כִּסָּה הֶֽעָנָן (Bamidbar 9:15), the cloud covered, and כִּֽי־תִרְאֶה עָרֹם וְכִסִּיתוֹ (Yeshayahu 58:7), when you see the naked, cover him. In the reflexive, וַתִּקַּח הַצָּעִיף וַתִּתְכָּֽס (Bereishis 24:65), she took the veil and covered herself.

כְּסוּי עוֹר תַּחַשׁ (Bamidbar 4:6), a covering of tachash skin. On another pattern כְּסוּת, as עַל־אַרְבַּע כַּנְפוֹת כְּסֽוּתְךָ (Devarim 22:12), on the four corners of your garment, and כִּי הִוא כְסוּתֹה לְבַדָּהּ (Shemos 22:26), for it alone is his covering. On another again, וְעָשִׂיתָ מִכְסֶה לָאֹהֶל (Shemos 26:14), you shall make a covering for the tent. The noun וְלִמְכַסֶּה (Yeshayahu 23:18), and for a covering, is like כְּסוּת, a covering.

אָדָם עָרוּם כֹּסֶה דָּעַת (Mishlei 12:23), a prudent man covers knowledge. אֵלֶיךָ כִסִּֽתִי (Tehillim 143:9), to You I have covered, means: to You I cried in secret, in concealment from men. The whole pasuk is explained so: הַצִּילֵנִי מֵאֹיְבַי, save me from my enemies, Hashem, for I did not uncover my quarrel to men, since the salvation of man is vain, but covered it from them and uncovered it to You alone.

וְעֵרוֹם כִּסָּה ־בָֽגֶד (Yechezkel 18:16), and has covered the naked with a garment, is בבגד, with a garment. וַתִּקְחִי אֶת־בִּגְדֵי רִקְמָתֵךְ וַתְּכַסִּים (Yechezkel 16:18), and you took your embroidered garments and covered them, he explains as ותכסי בם, and you covered with them. Or the suffix is joined to the verb as with putting on clothes, as in יִלְבָּשָׁם הַכֹּהֵן (Shemos 29:30), the kohen shall put them on, and לְבַשׁ בְּגָדֶיךָ (Divrei HaYamim II 18:29), put on your garments: the garments I gave you to cover yourself with for honour when you come to My house, you covered yourself with before the images. Or the suffix of וַתְּכַסִּים is the male images already mentioned, so that you covered the images with the embroidered garments.

אֲשֶׁר לָֽבַשׁ ־בּוֹ הַמֶּלֶךְ (Esther 6:8), which the king has worn, יִלְבַּשׁ עַל־בְּשָׂרוֹ (Vayikra 6:3), he shall put on over his flesh, and צֶדֶק לָבַשְׁתִּי וַיִּלְבָּשֵׁנִי (Iyov 29:14), I put on righteousness and it clothed me. Of a man dressed: הָיָה לָבֻשׁ בְּגָדִים צוֹאִים (Zecharyah 3:3), he was clothed in filthy garments, and לָבֻשׁ שָׁנִֽים (Mishlei 31:21), clothed in scarlet.

Once a man has put a garment on, he is לָבוּשׁ, clothed, from the garment, and the garment too is לָבוּשׁ, worn, upon him, so that one form serves for both. So too חוֹגֵר and חָגוּר, one who girds and one girded, go the same way; and so אֲחֻזֵי חֶרֶב (Shir HaShirim 3:8), holders of the sword, and וְאַתָּה תֶּאְזֹר מָתְנֶיךָ (Yirmiyahu 1:17), and you, gird your loins, beside אָזוּר בְּמָתְנָיו (Melachim II 1:8), girded about his loins.

וַיַּלְבֵּשׁ אֹתָם אֶת־אֶלְעָזָר בְּנוֹ (Bamidbar 20:28), he clothed Elazar his son in them, הִלְבִּישַׁנִי בִּגְדֵי־יֶשַׁע (Yeshayahu 61:10), He has clothed me in garments of salvation, and וְהַלְבֵּשׁ אֹֽתְךָ מַֽחֲלָצֽוֹת (Zecharyah 3:4), and I will clothe you in fine robes.

לְבוּשׁ, the clothing, as in וְנָתוֹן הַלְּבוּשׁ וְהַסּוּס (Esther 6:9), let the clothing and the horse be given; מַלְבּוּשׁ נָכְרִֽי (Tzefaniah 1:8), foreign dress; and תִּלְבֹּשֶׁת, as in בִּגְדֵי נָקָם תִּלְבֹּשֶׁת (Yeshayahu 59:17), garments of vengeance for clothing.

מִי־מָדַד בְּשָׁעֳלוֹ מַיִם (Yeshayahu 40:12), who measured the waters in the hollow of His hand, וּמַדֹּתֶם מִחוּץ לָעִיר (Bamidbar 35:5), you shall measure outside the city, and וַיָּמֹדּוּ בָעֹמֶר (Shemos 16:18), they measured with the omer. In the passive, אִם־יִמַּדּוּ שָׁמַיִם (Yirmiyahu 31:36 in his edition), if the heavens can be measured; and in the heavy form, וַיְמַדְּדֵם בַּחֶבֶל (Shmuel II 8:2), he measured them with the line.

וַיִּתְמֹדֵד עַל־הַיֶּלֶד (Melachim I 17:21) is נשתטח עליו, he laid himself out flat upon the child.

In עָמַד וַיְמֹדֶד אֶרֶץ (Chavakuk 3:6), his father explains, it is the Aron that stood, in Gilgal, and the land was divided to them by measure. On the same reading, וַיַּתֵּר גּוֹיִם (Chavakuk 3:6), and He made the nations leap, is that He put them out of their land, and his father takes וַיַּתֵּר from לְנַתֵּר בָּהֵן עַל־הָאָרֶץ (Vayikra 11:21), to leap with them upon the ground, whose Targum is לְקַפָּצָא, to leap, from מְקַפֵּץ עַל־הַגְּבָעוֹת (Shir HaShirim 2:8), leaping over the hills; and he calls it a verb that takes an object.

אֲרֻכָּה מֵאֶרֶץ מִדָּהּ (Iyov 11:9), its measure is longer than the earth: the heh takes a mapik though the proper form is מִדָּתָהּ, as פִּנָּהּ (Mishlei 7:8), her corner, stands for פִּנָּתָהּ, and וּבָזַז בִּזָּהּ (Yechezkel 29:19), and he shall plunder her plunder, for בִּזָּתָהּ. Rabbi Yaakov ben Elazar wrote that these are masculine nouns, one saying of them מַד and בַּז.

אִישׁ מִדָּה (Divrei HaYamim I 11:23) is explained as a man of great measure; so אַנְשֵׁי מִדּוֹת (Bamidbar 13:32), men of great measures, and אֶבְנֶה־לִּי בֵּית מִדּוֹת (Yirmiyahu 22:14), I will build myself a house of great measures. וַיְהִי אִישׁ מָדֹין (Shmuel II 21:20), read מָדוֹן, and there was a man of מָדוֹן, is explained as of this sense too, a man of great measure, since in its place in Divrei HaYamim (Divrei HaYamim I 20:6) he is אִישׁ מִדָּה; so Targum Yonasan renders it, וַהֲוָה גְבַר דְמִשְׁחָן, he was a man of measures. On this reading the resting letter in it stands for the dagesh, and it is of this root; and Radak has written it as well under the root דון.

Rabbi Yonah divided the root into two senses, as the wise Rabbi Yehudah had divided them. Radak sees no need for it: though one is the measure of a surface and the other the measure of filling, it is all the sense of measure, and one.

Rabbi Yehudah put וּמִדַּד־עָרֶב (Iyov 7:4), said of the evening, in this root and called it a past verb. Radak’s father wrote it under the root נדד, and Radak says he will write of it further there.

לְמִדַּת הַמֶּלֶךְ (Nechemiah 5:4), for the king's levy, is not of this root: its proper form is מִנְדַת, the mem being an added letter, and it is of the sense of מִנְדָּה בְלוֹ וַהֲלָךְ (Ezra 4:13). Chazal explained (Nedarim 62b) that מנדה is the king's portion, בלו head money, and הלך the arnona; and Radak's gloss on the first is that the king's portion is the gift made to a king when he passes by them.

וְעָטָה אֶת־אֶרֶץ מִצְרַיִם (Yirmiyahu 43:12), he shall wrap himself in the land of Mitzrayim, כַּאֲשֶׁר־יַעְטֶה הָרֹעֶה אֶת־בִּגְדוֹ, as a shepherd wraps himself in his garment; עֹטֶה אוֹר כַּשַּׂלְמָה (Tehillim 104:2), wrapped in light as in a cloak; כְּבֶגֶד יַעְטֶה (Tehillim 109:19), he puts it about him as a garment; וְעַל־שָׂפָם יַעְטֶה (Vayikra 13:45), he shall cover over his moustache; and וְעֹֽטְךָ עָטֹֽה (Yeshayahu 22:17), and wraps you round.

מְעֻטָּה לְטָבַח (Yechezkel 21:20), wrapped for the slaughter; הֶעֱטִיתָ עָלָיו בּוּשָׁה סֶלָה (Tehillim 89:46), You have wrapped him about with shame, selah; and the noun, מַעֲטֵה תְהִלָּה (Yeshayahu 61:3), a wrapping of praise. All of these, with those above, are the sense of wrapping in a covering.

A second sense, where the root's last letter shows: שַׁלָּמָה אֶהְיֶה כְּעֹטְיָה (Shir HaShirim 1:7), for why should I be as one who turns aside, that is, as one who bends away and turns aside by the flocks of your companions. So too וַיַּעַט הָעָם (Shmuel I 14:32), the people turned aside to the spoil, and וַתַּעַט אֶל־הַשָּׁלָל (Shmuel I 15:19), you turned aside to the spoil: since their yud and tav carry a patach, they are of this root. But וַיָּעַט בָּהֶם (Shmuel I 25:14), and he lashed out at them, whose yud carries a kamatz, is of the root עיט, as he says he will explain.

עָלִיתָ לַמָּרוֹם (Tehillim 68:19), You went up on high; וְעָלָה הַגְּבוּל (Yehoshua 15:8), and the border goes up; וּבָשָׂר עָלָה (Yechezkel 37:8), and flesh came up over the sinews and the bones; כִּי עָלָה הַשָּׁחַר (Bereishis 32:27), for the dawn has come up, that is, the brightness of the day. מִֽלְמַֽעֲלֵה הֶחָֽרֶס (Shoftim 8:13) he reads as from the going up of the sun's brightness and its shining. Targum Yonasan has עַד לָא מֵעַל שִׁמְשָׁא, before the sun set, and in Yonasan's view the word means that the sun was still up, seen in the sky and not yet gone in under the earth. Radak reads מִטֶּרֶף בְּנִי עָלִיתָ (Bereishis 49:9), from the prey, my son, you went up, as: from the prey of the enemies you rose to a great height; or else as: when you went up from the prey you crouched and lay down like a lion, with none to make you afraid. He reads וַתַּעַל אֶחָד מִגֻּרֶיהָ כְּפִיר הָיָה (Yechezkel 19:3), she brought up one of her cubs, it became a young lion, as: she reared one of her cubs until it went up the steps of its days and was a young lion. The adjective is עֶלְיוֹן: אֶדַּמֶּה לְעֶלְיֽוֹן (Yeshayahu 14:14), I will be like the Most High, and הַבְּרֵכָה הָֽעֶלְיוֹנָה (Yeshayahu 7:3), the upper pool.

עֹלָה הוּא אִשֵּׁה רֵיחַ נִיחֹחַ (Vayikra 1:13), it is an olah, a fire offering of pleasing savour. The korban is called so because it went up whole, all of it, upon the mizbeach. שֹׂנֵא גָזֵל בְּעוֹלָה (Yeshayahu 61:8), hating robbery in an olah, he explains: if a man brings before Me an olah that was stolen, I hate it, as it says וַֽהֲבֵאתֶם גָּזוּל (Malachi 1:13), and you have brought what was stolen.

וְעָלָה שָׁמִיר וָשָׁיִת (Yeshayahu 5:6), and thorn and briar shall come up. וְעָֽלְתָה אַרְמְנֹתֶיהָ סִירִים (Yeshayahu 34:13) he explains: the ground where her palaces stood shall bring up thorns. Of עַל אַדְמַת עַמִּי קוֹץ שָׁמִיר תַּֽעֲלֶה (Yeshayahu 32:13) he says the verb looks as though it takes an object, and it does not; rather, so much thorn and briar will grow and come up there that it is as though the ground goes up in thorn and briar. Its עַל goes back to what is said above it (Yeshayahu 32:12), mourners over the pleasant field, over the fruitful vine, and over the ground of my people that brought up thorn and briar. Bringing up: אַֽעֲלֶה אֲכַסֶּה־אֶרֶץ (Yirmiyahu 46:8), I will bring up, I will cover the land, where he explains אַֽעֲלֶה as I will bring up my armies. הֹֽעֲלָתָה (Nachum 2:8), she was brought up, he explains as brought up onto the chariot to be led away into captivity; his father writes that the word is of the sense of being cut off, taken up in the next part.

יְצוּעִי עָלָֽה (Bereishis 49:4), from the day you profaned it my couch was cut off; שֻׁדַּד מוֹאָב וְעָרֶיהָ עָלָה (Yirmiyahu 48:15), Moav is plundered and her cities cut off; וַתַּעַל שִׁכְבַת הַטָּל (Shemos 16:14), and the layer of dew ceased; אַֽל־ תַּֽעֲלֵנִי בַּֽחֲצִי יָמָי (Tehillim 102:25), do not cut me off in the midst of my days; and וְאָֽנֹכִי אַֽעַלְךָ גַם־עָלֹה (Bereishis 46:4), and I will also surely cut you off: all of these, he says, are the sense of cutting off and ceasing. Some read וְעָֽלְתָה יָדוֹ עַל־יַד רֵעֵֽהוּ (Zecharyah 14:13) in this sense, his hand shall be cut off and cease against his fellow's hand, and so Targum Yonasan renders וְתִתְּלַשׁ יְדֵיהּ, and his hand shall be torn away. On that reading, when a man takes hold of his fellow's hand his own hand will be cut off, as it says הָמֵק בְּשָׂרוֹ (Zecharyah 14:12), his flesh shall rot away. Some read וְהַבַּיִת הַזֶּה יִֽהְיֶה עֶלְיוֹן (Melachim I 9:8), and this house shall be high, as cutting off and ruin too; Radak holds there is no need to take it out of the first sense, and reads it: this house, which is now high, when they sin, every passer by will be appalled and hiss.

Radak adds that וְאָֽנֹכִי אַֽעַלְךָ גַם־עָלֹה may be read as going up in earnest, whether as a hint at burial in the land of Canaan or as a hint that the sons would go up from Mitzrayim. יְצוּעִי עָלָֽה may be read so too, with עָלָה then joined to פחז כמים, a surge like water: that surge, like water, went up and prevailed over you. Like it is הִנֵּה־מַיִם עֹלִים (Yirmiyahu 47:2), behold, waters going up, that is, growing strong; and so וַתַּֽעֲלֶה הַמִּלְחָמָה (Melachim I 22:35), and the battle went up, that is, it went on growing stronger. Something like this sense is what Chazal said (Berachos 31a), מקצר ועולה, which Radak explains as going on and completing his tefillah with all his strength.

וַיָּסַר אֶל־ הָֽעֲלִיָּה (Melachim II 4:11), and he turned in to the upper room, and עֲלִיַּת ־קִיר (Melachim II 4:10), a walled upper room, are from the sense of going up: the upper room is so called because it is over the house and a man goes up to it. So too וְלֹא־תַֽעֲלֶה בְמַֽעֲלֹת (Shemos 20:23), and you shall not go up by steps, steps being so called because a man goes up on them. צֵל הַֽמַּֽעֲלוֹת (Yeshayahu 38:8), the shadow of the steps, Targum Yonasan renders טוּל אֶבֶן שְׁעַיָא, the shadow of the stone of hours, which is what the Mishnah (Keilim 12:4) calls אבן השעות, the stone of hours. That is a stone marked so as to know the hours of the day.

וּמַֽעֲלוֹת רֽוּֽחֲכֶם (Yechezkel 11:5) he explains as the thoughts that come up on your spirit. דֶּרֶךְ מַֽעֲלֵה בֵֽית־חוֹרֹן (Yehoshua 10:10), the way of the ascent of Beis Choron, is a noun of this root too; and בְּֽמַֽעֲלֵה קִבְרֵי בְנֵֽי־דָוִיד (Divrei HaYamim II 32:33), in the ascent of the graves of the sons of David, he explains as with the good among the kings.

וַיַּֽעֲלוּ אֹתָם עֵמֶק עָכֽוֹר (Yehoshua 7:24), and they brought them up to the valley of Achor: the going up is not said with regard to the valley, for then it would have said וַיּוֹרִידוּ, and they brought down. It seems rather that between Yericho and the valley of Achor there was a mountain or a hill, and going up is said with regard to it, since the way from Yericho was an ascent although they were going to the valley. So too וְיָרַדְתִּי עַל־הֶֽהָרִים (Shoftim 11:37), and I will go down upon the mountains: since the Mitzpah stood high above the mountains, going down is said, although going upon the mountains is an ascent. And so וַיֵּרֶד הַסֶּלַע (Shmuel I 23:25), and he went down to the rock.

Another sense is the תְּעָלָה: וְאֶת־הַמַּיִם אֲשֶׁר־ בַּתְּעָלָה לִחֵֽכָה (Melachim I 18:38), and it licked up the water that was in the channel; וַֽאֲשֶׁר עָשָׂה אֶת־הַבְּרֵכָה וְאֶת־ הַתְּעָלָה (Melachim II 20:20), and that he made the pool and the channel; אֶל־קְצֵה תְּעָלַת הַבְּרֵכָה (Yeshayahu 7:3), to the end of the channel of the pool; and in the plural, וְאֶת־ תְּעָֽלֹתֶיהָ שִׁלְחָה (Yechezkel 31:4), and it sent out its channels. It is the אמת המים, the watercourse.

Another sense, which he says is close to the first: תְּעָלָה אֵין לָֽךְ (Yirmiyahu 46:11), you have no healing; הִֽנְנִי מַֽעֲלֶה ־לָּהּ אֲרֻכָה (Yirmiyahu 33:6), behold, I bring up healing for it; and מַדּוּעַ לֹא עָֽלְתָה אֲרֻכַת בַּת־עַמִּֽי (Yirmiyahu 8:22), why has the healing of the daughter of my people not come up.

From the first sense too is the עֱלִי: בְּתוֹךְ הָֽרִיפוֹת בַּֽעֱלִי (Mishlei 27:22), among the groats with a pestle. It is the pestle of the mortar, called in the language of Chazal בוכנא (Beitzah 14a), and it is named so because it is lifted when they pound with it. Chazal said (Beitzah 1:5), אין נוטלין את העלי לקצב עליו בשר, one may not take up the pestle to chop meat on it, and Radak explains that they meant the large pestle with which the groats are pounded, and the like, things whose work is heavy; therefore it is not fit to be moved on Yom Tov. Some take וְהַֽעֲלוֹת וְכַפּוֹת (Divrei HaYamim II 24:14), and the עלות and the spoons, from this; in Radak's view it is a small vessel with which wine is drawn, like עלת נקפת בכד in the words of Chazal (Eruvin 53b), an עלת striking against a jug. Chazal also said (Bava Basra 133b) בתליסר עילתא דדינרי, with thirteen עילתא of dinars, and it is explained as a small vessel with which wine is drawn.

עַל is a word of this root, from the first sense, and much used: עֲלֵֽי ־עָשׂוֹר וַֽעֲלֵי ־נָבֶל (Tehillim 92:4), upon the asor and upon the nevel, and without the yud of the plural, עַל ־פְּנֵי הַמָּֽיִם (Bereishis 1:2), upon the face of the waters. It comes in the sense of with: וַיָּבֹאוּ הָֽאֲנָשִׁים עַל ־הַנָּשִׁים (Shemos 35:22), the men came with the women. In the sense of beside: וְזָֽבַחְתָּ עָלָיו אֶת־עֹֽלֹתֶיךָ (Shemos 20:21), and you shall slaughter your olos beside it, since the slaughtering was not done on the mizbeach, and חֹנִים עַל ־הַיָּם (Shemos 14:9), encamped beside the sea. It stands for אל, to: וַיֵּלֶךְ אֶלְקָנָה הָֽרָמָתָה עַל ־בֵּיתוֹ (Shmuel I 2:11), and Elkanah went to Ramah, to his house. And it stands for the prefixed beis: הִמָּלֵט עַל ־נַפְשֶׁךָ (Bereishis 19:17) is like בנפשך, escape with your life. יָשׁוּבוּ לֹא עָל (Hoshea 7:16) is short a word, and he reads it: they return not for any need and not for any matter. Some take עָל there as an adjective, since it has a kamatz, like וּנְאֻם הַגֶּבֶר הֻקַם עָל (Shmuel II 23:1), and the word of the man who was raised on high, that is, most high; and וְאֶל־ עַל יִקְרָאֻהוּ (Hoshea 11:7), and they call him to the one on high, is taken as the adjective too, though it has a patach. אֶת־הַשּׁוֹק וְהֶֽעָלֶיהָ (Shmuel I 9:24), the shank and what was upon it, Radak explains as the thigh, which is above the shank, and so Yonasan renders וְיַרְכֵיהּ, and its thigh.

וְהִנֵּה עֲלֵה ־זַיִת טָרָף בְּפִיהָ (Bereishis 8:11), and behold, a plucked olive leaf in her mouth, and וַֽיִּתְפְּרוּ עֲלֵה תְאֵנָה (Bereishis 3:7), and they sewed fig leaves, are the leaf, a word well known. Of וְהָבִיאוּ עֲלֵי ־זַיִת (Nechemiah 8:15), and bring olive leaves, he says the branches together with the leaves are meant. His father read הִצִּית אֵשׁ עָלֶיהָ (Yirmiyahu 11:16) as kindling fire on its leaves, and Dunash read פֶּן יִפְקֹד עָלֶיהָ (Yeshayahu 27:3) from this: lest even the leaf be lacking, still less the fruit.

שְׂמֹאול בַּֽעֲשׂתוֹ וְלֹא־אָחַז (Iyov 23:9), on the left where He works, and I do not grasp Him; the alef stands in place of a vav of lengthening. The verb: מַיְמִינִים וּמַשְׂמִאלִים (Divrei HaYamim I 12:2), using the right hand and the left, and without the alef לְהֵמִין וּלְהַשְׂמִיל (Shmuel II 14:19), to turn right or left, and הָשִׂימִי הַשְׂמִילִי (Yechezkel 21:21), set yourself right, go left. The adjective is הַשְּׂמָאלִי (Divrei HaYamim II 3:17), the left-hand one, and הַשְּׂמָאלִית (Vayikra 14:16), the left hand.

The alef carries a vowel in וְכִי תַשְׂמְאִֽילוּ (Yeshayahu 30:21), and when you turn left, and in וְאַשְׂמְאִֽילָה (Bereishis 13:9), then I will go left, though it is no root letter. The word may be one of four letters, and that, he says, is right in his eyes, since no added letter carrying a vowel is found within the letters of a root except in לְדַרְיוֹשׁ הַדָּבָֽר (Ezra 10:16), to inquire into the matter; and perhaps, he says, it is a compound word.

What comes from this root without doubt, he says, is שִׂמְלָה: אֶת־ הַשִּׂמְלָה (Bereishis 9:23), the garment, שִׂמְלָתְךָ לֹא בָֽלְתָה (Devarim 8:4), your garment did not wear out, and וּכְלֵי זָהָב וּשְׂמָלֹת (Shemos 3:22), vessels of gold and garments. Their sense he leaves as known.