וְחֵ֤שֶׁב אֲפֻדָּתוֹ֙ אֲשֶׁ֣ר עָלָ֔יו כְּמַעֲשֵׂ֖הוּ מִמֶּ֣נּוּ יִהְיֶ֑ה זָהָ֗ב תְּכֵ֧לֶת וְאַרְגָּמָ֛ן וְתוֹלַ֥עַת שָׁנִ֖י וְשֵׁ֥שׁ מָשְׁזָֽר׃
Sabuk efod yang ada di atasnya, yang digunakan untuk mengikatkannya, harus dibuat sama seperti efod itu dan ditenun menyatu dengannya, dari emas, kain biru nila, kain ungu, kain merah kirmizi, dan linen halus yang dipintal.
Rashi
וחשב אפדתו This signifies, and the girdle by means of which he bedecks it (the ephod) and puts it in order for the priest and adorns him (cf. Rashi on v. 4).
Chizkuni
וחשב אפדתו, “and its skillfully woven band;” this was an integral part of the ephod, looking like a belt; this is why it was described in Leviticus 8,7: ויחגור אותו בחשב האפד, “he girded him with the girdle.”
Rashbam
וחשב אפודתו, the belt attached to the sash acted as the connecting link tying things together, as described in Leviticus 8,7 which we already quoted.
Rav Hirsch
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אשר עליו WHICH WAS UPON IT — above on the edge of the apron: this is therefore the girdle.
Rashi
כמעשהו ACCORDING TO THE WORK THEREOF — as the weaving of the apron — the work of an artist and of the five materials — so the weaving of the belt, also, was the work of an artist and of the five materials.
Rashi
ממנה יהיה IT SHALL BE OF THE SAME — it shall be woven together with it, and one shall not weave it separately, and join its afterwards.