Comentario sobre Exodo 28:40

ולבני אהרן תעשה כתנת AND FOR AARON’S SONS THOU SHALT MAKE INNER GARMENTS — these four garments and no more; viz., the three mentioned in this verse, — the inner garment, the girdle and the מגבעות which are identical with what is elsewhere called the mitre, — and the breeches prescribed later in this section (v. 42).

לכבוד ולתפארת. "for splendour and for beauty." The reason the Torah repeats this expression again is to allude to something we have learned in Zevachim 18. The Talmud there states that if the priestly garments were soiled or torn they were unfit to be worn when the priests were about to perform service in the Temple. According to a Baraitha quoted there the garments had to be made from new cloth. The Talmud there also says that if they were new this was alright whereas if they were old or made from recycled material this was inadmissible. Another Baraitha is quoted saying that recycled material was acceptable but that the requirement that they be made from new material was recommended but not mandatory. The word לכבוד concerns the rule that they were not to be torn, an absolute law, whereas the word ולתפארת refers to the garments being new as a condition which was not mandatory though desirable. This is the reason the Torah had to write both expressions. If our interpretation were not correct, the Torah would have written only the word לתפארת which implies more than the word לכבוד. [There is an opinion offered in the Talmud according to which the garments which became dirty as a result of contact with the אבנט, the girdle, did ot become disqualified. However, if they were dirty when the priest put them on they were disqualified. Ed.]

לכבוד ולתפארת, seeing that the headgear of the High Priest was especially decorative.