Transforming “Garments of Skin” to “Garments of Light”
We will begin to shed some light on the matter by examining the mitzvah of writing a sefer-Torah. The source for this obligation is the passuk (ibid. 31, 19): "ועתה כתבו לכם את השירה הזאת ולמדה את בני ישראל שימה בפיהם"—so now, write this song for yourselves and teach it to Bnei Yisrael, place it in their mouth . . .”
To better understand this mitzvah, we will first refer to what is described in the Torah in the aftermath of the “cheit Eitz HaDa’as” (Bereishis 3, 21): "ויעש ה' אלקים לאדם ולאשתו כתנות עור וילבישם"—Hashem Elokim made for Adam and his wife garments of skin, and he clothed them.
In Sha’ar HaLikutim (Bereishis), the Arizal explains that before Adam committed this tragic, momentous sin, his entire body was extremely pure and unsullied; it was radiant and is described as "כתנות אור"—a garment of light. The Midrash describes this phenomenon as follows (V.R. 20, 2): The fleshy part of Adam HaRishon’s heel outshone the orb of the sun; how much more so, the radiance of his countenance. There was a radical transformation, however, after the “cheit Eitz HaDa’as”; his entire body became corporeal and was then better described as "כתנות עור"—a garment of skin. (Translator’s note: The “aleph” became an “ayin.”)
Let us elaborate. Man was created with a body and a neshamah. The neshamah was intended to be man’s essential component, whereas the body was intended to merely house the neshamah. As such, to perform its function properly, to be a proper garment for the neshamah, it was designed to assist the neshamah to serve Hashem by performing the mitzvos with actual deeds using its 248 bodily limbs. Clearly, the neshamah is a purely spiritual entity and is incapable of performing any mitzvah without the assistance of functional, physical limbs. So, before Adam HaRishon sinned, his body was completely pure; it was entirely good without any inclination toward evil. As such, it was able to fulfill its intended function faithfully—to help the neshamah serve Hashem.
Unfortunately, as a consequence of partaking of the Eitz HaDa’as, the yetzer hara became a part of Adam’s being. In the words of Rashi (Bereishis 2, 25): The yetzer hara was not placed in him (Adam HaRishon) until he ate from the tree; and then it entered his being. As a result, the body mutinied and betrayed the neshamah. Instead of functioning as a loyal, subservient garment for the neshamah, it became a separate entity with its own desires and aspirations. From then on, the body and the neshamah have been at odds with each other. There is an internal struggle between good and evil; the neshamah is a positive influence on man with a predilection for good, while the body has a predilection for evil.
This explains the depictions of "כתנות אור" and "כתנות עור". The body acts as a housing and garment for the neshamah. Prior to the cheit, it was a “garment of light,” illuminated by a heavenly light assisting the neshamah to fulfill Hashem’s mitzvos. After the cheit, however, the body became corporeal and was transformed into a “garment of skin.” Instead of being a trustworthy assistant to the neshamah, helping it serve Hashem, it began to combat and impede the neshamah. Thus, it should be apparent that the tikun for this negative transformation of the body is to refine it, so that it once again functions as a “garment of light.” In fact, according to a Midrash, in the Torah of Rabbi Meir, it says "כתנות אור" with an “aleph,” indicating that Rabbi Meir succeeded in purifying his body; it radiated a heavenly light assisting his neshamah to serve Hashem just like Adam HaRishon prior to the cheit.
This was also the case with Moshe Rabeinu (Shemos 34, 29): "ויהי ברדת משה מהר סיני ושני לוחות העדות ביד משה ברדתו מן ההר, ומשה לא ידע כי קרן עור פניו בדברו אתו, וירא אהרן וכל בני ישראל את משה והנה קרן עור פניו וייראו מגשת אליו". And it was when Moshe descended from Har Sinai—with the two luchos of the Testimony in the hand of Moshe as he descended from the mountain—Moshe did not know that the skin of his face had become radiant when He had spoken to him. Aharon and all Bnei Yisrael saw Moshe and behold!—the skin of his face had become radiant; and they feared to approach him. Apropos this phenomenon, the Ohr HaChaim hakadosh writes (ibid. 35): With respect to his countenance, it was restored to its original glory, in keeping with Chazal’s statement that in the sefer of Rabbi Meir, "כתנות אור" is written. In similar fashion, the skin of Moshe’s face became radiant.
