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'כתנת בד וגו [HE SHALL PUT ON] THE LINEN INNER GARMENTS etc. — This teaches us that he must not officiate in the “Interior" (in the Holy of Holies) robed in the eight garments which were the insignia of the High Priest (cf. Exodus 28:4ff) in which he performed the service outside (in the היכל and the עזרה) and in which there was gold interwoven, — because the prosecuting counsel cannot become the defending counsel) — but in the four garments (cf. Exodus 28:40), like an ordinary priest, all of these being on this occasion entirely of linen (whereas one of the four worn by the ordinary priests, the belt, was a mixture of wool and linen) (Rosh Hashanah 26a).

HE SHALL PUT ON THE LINEN TUNIC OF ‘KODESH’ (HOLINESS). “This means that they [i.e., all the garments of the High Priest] must be of the Sanctuary [treasury, and not of his own possession].” This is Rashi’s language.³⁸Rashi thus interprets the verse to mean: “he shall put on the linen tunic of the Sanctuary.” Ramban will later suggest that by way of the simple meaning of Scripture, the phrase means that “he shall put on ‘the holy’ linen tunic.” It is so rendered in the J.P.S. translation. Thus the following phrase which states, they are garments of ‘kodesh’ (holiness) must therefore mean that all the garments [even those of the ordinary priests], must come from the Sanctuary [treasury]. And [so] it is stated in the Torath Kohanim:³⁹Torath Kohanim, Acharei 1:10. “‘Kodesh yilbash’ (‘He shall put on’ the linen tunic ‘of holiness’), this means that these [garments of the High Priest] are to be of the Sanctuary. From this phrase I would only know concerning these garments [i.e., the four garments worn by the High Priest when he ministered in the Holy of Holies on the Day of Atonement]. Whence do I know to include the other garments of the High Priest [i.e., the eight golden garments in which he officiated throughout the year], and the garments of his brethren the priests [that they too must all come from the Temple treasury]? Scripture therefore says, they are garments of ‘kodesh’ (holiness). It is a conclusion by analogy that all garments [worn by all priests] should be of the Temple treasury” [since they all come under the term ‘garments of holiness’].
By way of the simple meaning of Scripture, just as He said, and they shall make holy garments for Aaron thy brother,⁴⁰Exodus 28:4. referring to the eight [golden] garments, He states that these [four garments worn by the High Priest on the Day of Atonement] are also holy garments. Their secret is analogous to the man clothed in linen,⁴¹Ezekiel 9:11. The symbol there is that G-d will not destroy His people, but that He will deal with them in mercy (Abusaula). and therefore He informed him that they are holy garments. And in Vayikra Rabbah the Rabbis have said:⁴²Vayikra Rabbah 21:10. “As the Service performed Above, so is the Service below. Just as of the Service Above it is said, one man in the midst of them clothed in linen,⁴³Ezekiel 9:2. so of the Service below it is said, he shall put on the holy linen tunic.

בגדי קדש הם, when angels appeared in human guise to the prophets they wore these kinds of garments. This is the meaning of the expression לבושי הבדים. (Ezekiel 9,3 and Daniel 12,6-7)

כתנת בד קודש ילבש, "He shall put on the holy linen tunic, etc." The reason the Torah used the word קרש, holy, in connection with the linen tunic and was not content to include it in the subsequently mentioned בגדי קודש, sacred garments, may be that the Torah was afraid that we would reason that G'd had only ordered three garments to be paid for from the treasury of the Temple seeing they are not garments an ordinary person has to wear anyway. Inasmuch as every person has to wear a tunic, it could have been reasoned that Aaron had to pay out of his own funds for that tunic. The Torah therefore added the word קדש, sacred, to teach that this tunic too was paid for by funds from the Temple treasury. The Torah added the words בגדי קודש הם, so that we should not think that only the tunic was to be paid for by the Temple treasury. The Torah wanted to make plain that the same rule applied to all four garments.

בגדי קודש הם, “they are sacred vestments.” The sages in Torat Kohanim use this verse as applying not only to this service in the Tabernacle on the Day of Atonement, but as applying to any time the High Priest performs duties in the Temple or Tabernacle. [Meaning that only the four vestments mentioned here are to be worn by him inside the Tabernacle, not the additional vestments which have been described as לכבוד ולתפארת, “for glory and splendour.” (Exodus 28,2). Ed.] Nachmanides writes that according to the plain meaning of the text, seeing that in connection with the eight vestments the Torah had used the expression ועשית בגדי קודש, “you are to make sacred vestments,” (Exodus 28,2) the same terminology is used here. The Torah by emphasising the fact that the garments enumerated here are to be linen, בד, indicates that during service inside the Tabernacle only linen garments are to be worn. [Approaching Hashem in golden vestments when asking forgiveness would be the ultimate in bad taste. Ed.] In Vayikra Rabbah, 21,10 a comparison is drawn between the way service by the angels is perceived as taking place in the celestial counterpart to the Tabernacle on earth. In those regions the service is performed in linen vestments. The words כתונת בד קודש match what our sages used to describe as taking place in those regions. (Compare Ezekiel 9,1) Commenting on three different verbs used by the Torah for Aaron donning these vestments, ילבש, יחגור, יצנוף, when we would have thought that the word ילבש would suffice to describe all this, Torat Kohanim explains that seeing that the High Priest had to return to the Holy of Holies for the offering of the evening portion of the incense, he needed additional vessels to retrieve the spoon used for the incense, for instance, these extra words hint at these additional items the High Priest had to take with him.

He does not perform the Service within etc. Rashi is answering the question: The Torah already mentioned wearing these garments in parshas Ve’ata Tetzaveh? Therefore, he explains, “[This] tells us...”

'כתנת בד קדש וגו “a holy linen tunic, etc.” why did the Torah have to repeat the word “בד” four times in this verse? It was to exclude the breastplate, ephod, the robe, and the headband, which did not contain any linen. The reason is that the priest is not to appear in the Sanctuary wearing those garments, although in connection with them the Torah had also used the expression: 'לפני ה, in the presence of the Lord. (Compare Exodus 28,29, 28,35,28,37.)

קדש ילבש HE SHALL PUT ON [THE LINEN INNER GARMENT] OF HOLINESS (or, OF THE SANCTUARY) - This means that they shall be purchased from the Temple treasury (whilst his personal offering mentioned v. 3 had to be of his own) (Sifra, Acharei Mot, Chapter 1 10).

HE SHALL PUT ON … HE SHALL BE GIRDED … HE SHALL BE ATTIRED.⁴⁴The verse reads: ‘He shall put on’ the holy linen tunic, and he shall have the linen breeches upon his flesh, and ‘he shall be girded’ with the linen belt, and with the linen mitre ‘he shall be attired.’ The use of the multiple verbs will be explained in the following text from the Torath Kohanim. [The Scriptural use of these multiple expressions is] explained by the Torath Kohanim:⁴⁵Torath Kohanim, Acharei 1:14. “Since we are finally bound to include [among the requirements for the Service on the Day of Atonement] another set of [four linen] garments [when he brought out the spoon and censer from the Holy of Holies] in the afternoon of that day, then I might think that if he has no other set of garments he should not put on those he wore in the morning [when he first entered the Holy of Holies]. Scripture therefore says he shall put on … he shall be girded … he shall be attired” [thus indicating by the multiple use of these expressions that the High Priest may wear these vestments again in the afternoon].
Now Rashi commented: “‘Yitznoph’ (he shall be attired). [The word is to be understood as the Targum rendered it:] yocheith b’reishei which means “he shall ‘place’ it upon his head.” This is like ‘vatanach’ his garment by her⁴⁶Genesis 39:16. which the Targum rendered ‘v’achthethei,” meaning “and she ‘placed’ [his garment by her].” But Onkelos’ opinion [in translating the Hebrew word yitznoph as “placing”] is not clear to me, for the term tzniphah means “winding” [something] around the head like a turban,⁴⁷See Ramban, Exodus 28:31. (Vol. II, pp. 486-7). so why did he translate it merely as “placing,” and did not render it by an [Aramaic] word which is used specifically for actual “winding”? Perhaps there is no equivalent expression for it in the Aramaic language, for even the expression in [the Book of] Isaiah, ‘hatzniphoth’ and the mantles,⁴⁸Isaiah 3:23. Tzniphoth is translated “turbans.” Yonathan ben Uziel rendered kitoraya (“crownings” surrounding the head). Thus both [Onkelos and Yonathan] had no Aramaic equivalent for tzniph [in the Book of Isaiah] and mitznepheth [in the Torah — Exodus 28:4], and therefore both of them used the same term derived from the Sacred Language — mitznephta.⁴⁹Thus the Hebrew mitznepheth [in Exodus 28:4] is rendered both by Onkelos and Yonathan as mitznephta, which is basically the same Hebrew word as mitznepheth, since they had no Aramaic word for it.

But with four [garments] like an ordinary kohein.. Here too, it seems that he is answering the question: Why does it specifically write the garments of a regular kohein?

Furthermore, the Torah may have intended to inform us that the material the tunic was made from was paid for by the Temple treasury. The same applied to the other three garments mentioned here. The Torah wanted to make this plain already when mentioning the first garment. The meaning of the words בגדי קודש הם, may be that the cost of constructing the garments, not only their materials, should be defrayed by the Temple treasury.

על בשרו, “on his flesh,” covering his private parts, as in זב מבשרו in Leviticus 15,2. What is the meaning of the words: ילבש, יחגור, יצנוף? [if these garments could not be worn inside the Sanctuary? Ed.] Seeing that before nightfall the priest would still don those garments, it had to be mentioned that he would wear them, even if not during the morning and afternoon while Temple service was carried out.

יצנף — Understand this as the Targum does: יחת ברישה which means: he shall place upon his head. Thus, the verb in (Genesis 39:16) ותנח בגדו, is rendered by the Targum ואחתתיה (of the same root as יחת) “and she placed".

That it should come from the Temple treasury. Rashi is answering the question: Why does the verse write, “He shall don a sanctified...,” which implies that they are holy even before he wears them? What holiness can they have before he wears them? You cannot answer that he wore these garments on the previous Yom Kippur and this is speaking of a second Yom Kippur, because immediately after wearing them they need to be hidden away and the kohein gadol never serves in them again as it is written (verse 23) “and place them there.” Therefore Rashi explains: “That it should come from the Temple treasury,” meaning he should buy them with money of the Temple treasury. Since we find that he buys the bull with his own [money], you might have thought that the garments too should be from his own [money]. Therefore the verse informs us [that this is not so]. The reason the bull comes from his own [money] is since it comes for [his personal] atonement as it says (verse 6), “And atone on his own behalf and on behalf of his household.” On the other hand, he prayed in the garments on behalf of all Israel. I found this.

The Torah may also have intended to convey that these garments are of holy character by writing the words בגדי קודש הם, One should not think that it is demeaning that the very servant of G'd who had been equipped with eight garments described in Exodus 28,2-5 as לכבוד ולתפארת, "for glory and splendour," should now wear only inferior garments when performing the service inside the Holy of Holies. Only the four garments listed here are suitable for the mission the High Priest was to fulfil inside the Holy of Holies. One of the reasons is that אין קטגור נעשה סנגור, that the accuser cannot also function as the counsel of defence, as we pointed out repeatedly. The presence of gold on the garments of the High Priest would have reminded the attribute of Justice of the episode of the golden calf.

ובמצנפת בד יצנוף, “and he shall be attired with a linen mitre.” From the fact that the breastplate and the ephod are not mentioned here we learn that during the entire 400 plus years that the second Temple stood these latter garments were not available. There was no point in wearing them if the means of communication with G-d through the urim vetumim did not exist during that period. (Ibn Ezra)

ורחץ במים AND HE SHALL LAVE [HIS FLESH] IN WATER — That day he required immersion at each change of his garments! Five times he proceeded alternately from the service in the “Interior" to that performed outside and from the outside service to that in the "Interior", changing from the golden garments into the linen garments or from the linen garments into the golden garments. At each change he required to take an immersion and to wash his hands and his feet twice from the laver (viz., before he took off the garments he was wearing and after he had put on others — in all, 10 times during the day) (Yoma 32a).

He shall place [on his head]. According to this, the ב' of ובמצנפת is superfluous, similar to the ב of ברוחו שמים שפרה, “His wind calmed the heavens” (Iyov 26:13), which is also superfluous. It is as if the verse said ומצנפת בד יצנוף. The בי"ת should be understood as a substitute for עם (with), as if it said, “With a linen turban he should wind around his head.” In the Targum too, ומצנפתא is without a ב. The Targum has to say this [translating יצנוף as “to put”] because the expression of צניפה does not exist in Aramaic. But in Scripture where we do find words like צנוף [and] יצנוף [which mean to surround], the ב has the meaning of עם (with) as in the phrase ובאבנט בד יחגור, “He shall gird himself with a linen sash.” Here too it means, “He shall surround his head with a (linen) turban.” Rashi cites the Targum to inform us that the expression צניפה refers to the head [only] and not to somewhere else. And incidental to this he explains that that יחית means “to place.”

Alternatively, the reason such garments would not have been in place inside the Holy of Holies is based on Proverbs 25,6: "Do not be boastful in front of a king;" it is bad manners to harp on one's own importance in the presence of G'd Almighty. The words בגדי קודש הם are the Torah's reassurance to us that just these four garments are the sacred vestments suitable for the service about to be described in our chapter. Our sages see in the expression קודש ילבש a reference to where the tunic is to be worn, i.e. inside the Holy of Holies, the place where the Holy Presence of G'd resides. The apparent repetition בגדי קודש הם mean that all of these garments are to be the property of the Temple treasury. (Torat Kohanim).

בגדי קדש הם, “they are holy garments;” this expression here teaches that that term applies to all the priestly garments.

He would change. The following is the order of the Services on Yom Kippur: First, he immersed and donned the golden garments for the daily morning sacrifice which is a Service outside. Afterwards he removed the golden garments and immersed, and donned the white garments to perform the Services of the bull and the goat and the incense of the hand shovel inside. Then he removed the white garments and immersed, and donned the golden garments to perform the Services of his ram and the ram of the people and some of the additional sacrifices outside. Afterwards he removed the golden garments and immersed, and donned the white garments and entered inside to remove the spoon and the hand shovel. Afterwards he removed the white garments, immersed, and donned the golden garments to perform the Services outside, to sacrifice the remaining additional sacrifices and the daily sacrifice of the evening and the [daily evening] incense. Analyze this and you will find it so. As Rashi explains later on v.24, “He shall wash his flesh in water,” this (v. 4) indicates that he has to immerse before donning the white garments, and later (in v. 24) too it is written that he had to immerse before donning the golden garments. Therefore, we say that he must immerse whenever he changes from the golden garments to white garments or from the white garments to the golden garments. Rashi also explains that he requires two sanctifications, because verses 23 and 24 write “he shall wash” between “and remove” and “and don.” [“Aharon will then come into the Tent of Meeting and remove the linen garments that he wore.... He shall wash his flesh in water in a sacred place and don his garments.”] This is to apply washing to both the removing [his garments] and the donning [his garments], and if it is not to teach immersion which we have already learnt [from other sources], we use it to teach sanctification.

ורחץ במים את בשרו, “and he is to wash his flesh with water;“ Rashi comments on this line that on that day the High Priest is to immerse himself each time he changed his garments. It is no more than basic courtesy that someone who is a personal attendant of a king purifies himself before he commences a new task each time; this is in addition to the fact that his hands had become sullied each time he handled certain objects or materials. This is why the Torah requires the High Priest in addition to wash his hands and feet each time also. All this has been spelled out in the Talmud tractate Yuma, folio 32. Seeing that our verse inserted the words: ורחץ את בשרו במים, between the words: ופשט, “he is to disrobe,” and the words: ולבש, “and he is to get dressed,” it is clear that what is required is that prior to each changing of the garments he must immerse himself in a ritual bath. Seeing that those words were not necessary in order to teach us that he must immerse himself, they had to be applied to separate washing of hands and feet. As far as Rashi writing that he must sanctify hands and feet from the כיור, the special basin for this positioned near the entrance to the Tabernacle, it is clear that the water in that basin must be used for this purpose, the Mishnah in Yuma folio 43, concludes that there was a special golden ladle available on that day, not just the copper faucets used normally.