레위기 8:7의 주석

AND HE PUT UPON HIM THE TUNIC AND HE GIRDED HIM WITH THE BELT. This was the order in which Moses did it. But in the section containing the command, He said, and thou shalt put upon Aaron the tunic, and the robe of the ephod¹⁸¹Exodus 29:5. [and mentioned the belt only later on in the section, and not right after the tunic, as here], because there He wanted to mention the belt for Aaron and his sons in one command, saying, And thou shalt gird them with belts, Aaron and his sons.¹⁸²Ibid., Verse 9. Thus the command for the belt, referring as it did to both Aaron as High Priest and his sons as common priests, is mentioned there once in connection with both, in order to save repeating it; but here where the actual fulfillment of the command is narrated, Scripture mentions all the garments that Aaron was clothed in together, separate from those of his sons. Thus Moses clothed Aaron with the tunic and the belt, and afterwards with the robe and the ephod, in the order mentioned there.¹⁸³Ibid., Verse 5. Here [when performing the command] he girded him with the skilfully-woven band of the ephod¹⁸⁴In Verse 7 before us. before he placed the breastplate upon him,¹⁸⁵Verse 8. [while in the section containing the command the breastplate is mentioned before the skilfully-woven band of the ephod], for Moses knew that the usual way of dressing is that immediately after putting on a garment, one girds it with the belt made for it. Therefore, he girded him with the belt immediately after the tunic, and with the skilfully-woven band [of the ephod] immediately after the ephod, it being improper that the putting on of the ephod should be done with intermissions. But there [in the section containing the command] it is said, and the ephod, and the breastplate, and gird him with the skilfully-woven band of the ephod,¹⁸³Ibid., Verse 5. because He dealt briefly there with the subject of the breastplate, and did not say that it be placed on the ephod, nor that he should put in it the Urim and the Thummim,¹⁸⁶Exodus 28:30. See Ramban there. since He had already commanded all this in explaining the work of the ephod and the breastplate.

ויתן עליו את הכתונת ויחגור אותו באבנט, “he placed the tunic on him and girdled him with the sash.” Nachmanides points out that when Moses was commanded to dress Aaron, the Torah writes:והלבשת את אהרן את הכתונת ואת מעיל האפוד, “you are to dress him in the tunic and the robe with the ephod,” whereas here no mention is made of the robe and the ephod. The reason may be that actually Moses followed the normal procedure. It is customary that after putting on the tunic that one girdles oneself with a belt. Seeing that the Torah had wanted to include all the garments in a single instruction, the belt had been mentioned last on that occasion, including both Aaron and his sons in the instruction to belt their garments. Nevertheless, the normal sequence was that reported here, i.e. donning a tunic followed by tightening it with the belt, followed by donning the robe. Moses was well aware of these procedures, but in this instance it was of importance that the ephod and the breastplate attached to it, also had to be somehow attached to the belt. The Torah, during its instructions concerning these garments, and the sequence in which they were to be donned, describes this in the second half of chapter 28 in Exodus, and makes these connections fairly plain. [I have abbreviated here, as without an illustration this is not easy to follow. Ed.]

ויתן עליו את הכתונת ויחגור אותו באבנט וגו, “He placed the tunic upon him and girdled him with the sash, etc.” The sequence in which the High Priest donned his priestly garments was as follows: the tunic, the girdle, the robe, the ephod, the breastplate, the turban, the Tzitz (golden headband worn on forehead). These are a total of seven in which Moses clothed Aaron. Together with the trousers which each Priest put on himself this makes eight garments worn by the High Priest when he performed the service. The order in which the seven garments were put on corresponded to the seven layers of heaven (שבעה רקיעים). The trousers which covered the Priest’s private parts corresponded to the lowest region in heaven in which the moon covers the “tent” comprising the lower world, the one described as בשגם הוא בשר, (Genesis 6,3) “while they are of flesh.” The tunic corresponded to the heaven which contained the planet כוכב, Mercury. The girdle corresponded to the heaven containing the planet נוגה, Venus. The robe corresponded to the heaven containing the planet חמה, Sun, whereas the ephod corresponded to the heaven containing the planet מאדים, Mars. The breastplate corresponded to the heaven containing the planet צדק, Jupiter. The name was an allusion to the Urim Vetumim worn inside the breastplate which helped the High Priest to establish צדק, righteousness, by consulting with G’d when he needed answers. The turban corresponded to the celestial region containing the planet שבתאי, Saturn. Seeing that Saturn is in the highest celestial region it was appropriate that the garment worn on top of the High Priest’s head should be a symbol of it. We have a verse in Job 22,12 describing Saturn as the highest planet. [I have mentioned on previous occasions that all these data and the authors of those periods finding it necessary to establish these co-relationships, are based on outdated astronomical data. Ed.].
The ציץ, which was inscribed with the words 'קודש לה, ‘holy for the Lord,” corresponded to G’d’s throne of glory which is above the seven celestial regions paraphrased by the words שבעה רקיעים, “seven layers of heaven.” The author also sees some allusion to the seven lower emanations in the seven garments listed here as worn by the High Priest. [These allusions are rather obscure. Ed.]

ויאפוד לו, “and he girded him;” the letter פ in this word has a dagesh, (dot.)