In Parshat Bo, Hashem instructs the Jewish people to borrow gold, silver, and clothing from the Egyptians. Why was it necessary for Hashem to use an expression of pleading here? Rashi tells us that the order of the verse grows in gradation. First silver is mentioned, then gold, and then clothes. This seems perplexing. Why would clothes be considered more valuable than precious metal? How do we understand that the Jews were told to borrow valuables that they weren't planning to return?

The Alshich explains that the Jewish people felt uncomfortable asking their neighbors for riches while they were mourning their dead. The Midrash explains that Hashem didn't want Avraham to have any grievances. The promise that they would be oppressed was fulfilled. Now the assurance that they would leave with wealth had to 1happen too. Therefore, He pleaded with them.
 

The Leket V'halibuv gives a deeper explanation. When Avraham left Egypt it says, "V'Avraham kaved me'od b'mikneh, u'vkesef, u'vzahav," Avraham was loaded down with cattle, silver, and gold. The deeper explanation of "kaved me'od," means it was heavy upon him. Avraham understood that wealth is a burden and a trial. If it's not used appropriately it can be destructive. The Jews had to be forced to take the wealth because they inherited that mindset of Avraham that wealth is a challenge. As a reminder of the primacy of Torah and mitzvot, they took their leftover dough and put it on their shoulders. When the Egyptians saw this, they were so impressed that they gave them their gold and silver without even being asked. There was no deceit at all. The Malbim adds that the Egyptians were so happy to see the Jews go that they eagerly gave them everything.

The Gerrer Rebbe explains that the Jews took the gold and silver from the Egyptians as payment for their slavery. The verse uses the term 'borrow' to tell us that it was borrowed from Hashem. At the very moment when the Jewish people attained great wealth, Hashem reminded them that the money was not theirs. When we recognize that we are not the true owners of our wealth, our perspective radically changes. We should constantly be asking ourselves, "What does Hashem want me to do with all that He gave me?" Rav Chaim Palagi points out that one of the reasons that we adorn the seder with beautiful ornaments is to remind us of the silver and gold we took out of Egypt. It is meant to hint to us that all that we have must be dedicated to Hashem.

The clothing is mentioned after the gold and silver to tell us that wealth is not the ultimate. A part of ourselves is invested in the physical objects we own. Yet no matter how much impurity is imparted in gold it remains outside of the person and there is still the possibility to counter its negative effects. However, clothing is different. It becomes a part of the person and affects who and what he is. That is why we have to be so careful about what we wear. A groom puts on a tallit gadol after marriage. While tzizit fits only on one person, a tallit can expand to include others. This is to remind the groom that now his sphere of influence is greater. He has another person to think about and care for.

Similarly, when a woman bakes challah, she has the ability to impart her essence into the dough. When she adds the oil, she can ask Hashem for sustenance and sanctity. When she pours in the water, she can ask for the Jews to become united through Torah. When she puts in the sugar she can ask for a good eye. She can pour all her hopes and prayers into the challah. When her family consumes it, they will imbibe her tefilot.

There's a custom to wear a white kittel at the seder to remind us of the day of death. The night of the seder is a night of truth. It reminds us not to fall into the trap of illusions. One should imagine as if one has already ascended to the next world and has been given a second lease on life.

The Netivot Shalom explains the connection between the Egyptian exile and Shabbat. The Egyptians worked us so hard, we had no time to think. All week long, we are in exile, distant from Hashem. Shabbat redeems us. It's a time to stop and ponder and re-connect to the Almighty. When we change our clothes for Shabbat, we become transformed like a kohen serving in the house of Hashem. The Shabbat clothes remind us that wealth is only temporal and all that ultimately matters is to build a relationship with Him.

Hashem desired to live in the lower world and he derives joy from it more than in the upper worlds. The Gra in his commentary on the Tikunei HaZohar notes that the Shechina's home in this world is in the souls of the tzaddikim. The Nefesh Hachaim adds that every person contains inside him a pattern of the beit hamikdash and all its vessels. If a Jew purifies himself by keeping Torah and mitzvot he becomes like a beit hamikdash. It says "V'asu li mikdash" and then "V'ken tasu." Hashem tells us, "Make a beit hamikdash the way I will show you. The Gemara teaches that, "v'ken tasu" refers to future generations. The whole purpose of the building of the beit hamikdash and the vessels was to hint to us that we could become a dwelling place for Hashem.

Both the Baal Shem Tov and the Gra taught that the main purpose of the creation of man was for him to refine his middot. The middot come from the heart. The more a person purifies his heart, the more it becomes a fitting home for the Shechina. The main revelation of Hashem is in the heart where man's desires and willpower rest. The lower the place, the more nachat ruach (pleasure) Hashem has there.

In Parshat Teruma the Zohar writes that joy in mitzvot is the sign of a person in whom the Shechina dwells. The Rambam points out that a person's behavior and opinions are affected by the people surrounding him. Therefore it is important to surround yourself with people who live with faith, trust, and inner happiness.

The Malbim writes that a person should purify himself until the spiritual spark inside him rules over his body. This is accomplished through Torah and mitzvot. The way the world functions, the amount of blessing and the lack of it, depends upon how much Hashem rests within klal Yisrael. A Jew's task is to bring the Shechina into his heart.

The Gra says on the words in Eicha, "Bacho tivkeh b'layla," that it refers to the body and soul of a person after it departs from this world. The fear of gehinom is compared to night. The body and soul cry after it leaves this world. The Gra adds that the stars and the angels cry as well for the damage and darkness that came upon them because of the person's sins. As long as a person is alive, he can repent. But when he dies, creation mourns the destruction that this person caused. We see the power and the effect a person has on this world. When he does good, he brings light to this world and the upper worlds, and when he sins he brings darkness. Chazal say, "Al tikra baneyich eleh boneyich." Every person is like a builder. He can build and destroy worlds according to his actions.