The Mekhilta, the tannaitic midrash on Exodus, pauses on a detail in the Exodus narrative that seems redundant: "And they asked of Egypt vessels of silver and vessels of gold and raiment" (Exodus 12:35). The list of items — silver, gold, and clothing — raises a question. Why mention raiment at all? If they already obtained silver and gold, clothing would seem like a lesser acquisition, barely worth noting.
The Mekhilta turns the apparent redundancy into a revelation about values. The text states that the mention of raiment is not accidental. It indicates that clothing was actually more precious to the Israelites than silver and gold.
This makes historical sense when one considers the condition of the Israelites. They had been slaves for generations. They wore whatever rags their masters provided. Fine clothing — the kind the Egyptians wore, dyed fabrics, woven garments, robes fit for free people — was something they had never possessed. Silver and gold were valuable in the abstract, but clothing touched the body. It was the most immediate, tangible marker of a changed status.
To walk out of Egypt wearing Egyptian garments was to wear freedom itself. The Mekhilta understands this. When people who have been degraded for centuries suddenly acquire fine clothes, the fabric means more than any precious metal. It means dignity. The Israelites asked for silver and gold because God commanded it, but they treasured the raiment most because it covered the shame of slavery (Exodus 12:36).