וְנָשָׂ֣א אַ֠הֲרֹן אֶת־שְׁמ֨וֹת בְּנֵֽי־יִשְׂרָאֵ֜ל בְּחֹ֧שֶׁן הַמִּשְׁפָּ֛ט עַל־לִבּ֖וֹ בְּבֹא֣וֹ אֶל־הַקֹּ֑דֶשׁ לְזִכָּרֹ֥ן לִפְנֵֽי־יְהוָ֖ה תָּמִֽיד׃
I będzie nosił Ahron imiona synów Israela na napierśniku wyrocznym, na sercu swojém, gdy będzie wchodził do świątyni, na pamiątkę przed Wiekuistym, ustawiczną.
Chizkuni
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.)
Rabbeinu Bahya
כתנת בד קדש ילבש ומכנסי בד יהיו על בשרו ובאבנט בד יחגור ובמצנפת בד יצנוף, “He shall wear a sacred tunic; linen trousers shall cover his flesh; he shall gird himself with a linen sash, and cover his head with a linen turban.” The Torah mentions four linen garments, repeating the word בד, “linen” each time. Torat Kohanim, in justifying the repeated use of the word בד, comments: the first time the word is used is to contrast it with the breastplate which was not of linen; the second time it is used was to contrast it with the ephod which was not of linen; the third time it was used was to contrast it with the robe, the מעיל, which did not contain linen; the fourth time it was used was to contrast it with the tzitz, head-band which was not made of linen. The four garments which did not contain linen, did contain gold. The Torah wanted to drive home the point that a material which had once served to incriminate the people could not be used in exonerating them. This is why the four garments containing gold could not be worn inside the Inner Sanctuary. Interestingly, concerning all the garments which contained gold the Torah had written לפני ה', “before the Lord,” or “in the presence of the Lord” (compare Exodus 28,29; 28,12; 28,35; 28,38). Had the Torah not associated the description of these garments with the words “before the Lord,” which gave the impression that they were to be worn inside the Inner Sanctuary also, the extra words בד in our portion would not have been needed to make clear that when seeking expiation in the Holy of Holies for the sins of the Jewish people it was inappropriate to appear dressed in something which would remind G’d of the sin of the golden calf.
The Torah emphasized that these linen garments were בגדי קדש, sacred garments, to teach that when the High Priest would wear them performing his duties in the Holy of Holies of the terrestrial Sanctuary this would parallel the service being performed in the celestial Sanctuary. If the High Priest on earth wore four garments when performing his service this corresponded to the four encampments of the Shechinah which similarly performed service in the Sanctuary in the celestial regions. Alternatively, the number four, i.e. four garments worn by the High Priest, were symbolic of the four holy chayot with their respective wings described in the opening vision of Ezekiel in Ezekiel chapter 1.
Actually, the Torah could have been expected not to describe these garments as בגדי קדש but as בגדים קדושים, an expression meaning “sacred garments;” why did the Torah write בגדי קדש which should be translated as “garments of a sacred destination,” or “garments belonging to the Sanctuary,” or words to that effect? You will find this detail discussed in Vayikra Rabbah 21,10. The wording there is: “the service being performed in the celestial regions was to be duplicated in our terrestrial regions. The garments worn down here on earth symbolise those worn in the celestial regions which are קדש. Of those regions we are told that one man (the archangel Michael) is dressed in linen garments (Ezekiel 9,2). The vision of Ezekiel teaches that only linen garments were appropriate in the Inner Sanctuary, the House where G’d’s attribute of Mercy is at home.”
The Torah emphasized that these linen garments were בגדי קדש, sacred garments, to teach that when the High Priest would wear them performing his duties in the Holy of Holies of the terrestrial Sanctuary this would parallel the service being performed in the celestial Sanctuary. If the High Priest on earth wore four garments when performing his service this corresponded to the four encampments of the Shechinah which similarly performed service in the Sanctuary in the celestial regions. Alternatively, the number four, i.e. four garments worn by the High Priest, were symbolic of the four holy chayot with their respective wings described in the opening vision of Ezekiel in Ezekiel chapter 1.
Actually, the Torah could have been expected not to describe these garments as בגדי קדש but as בגדים קדושים, an expression meaning “sacred garments;” why did the Torah write בגדי קדש which should be translated as “garments of a sacred destination,” or “garments belonging to the Sanctuary,” or words to that effect? You will find this detail discussed in Vayikra Rabbah 21,10. The wording there is: “the service being performed in the celestial regions was to be duplicated in our terrestrial regions. The garments worn down here on earth symbolise those worn in the celestial regions which are קדש. Of those regions we are told that one man (the archangel Michael) is dressed in linen garments (Ezekiel 9,2). The vision of Ezekiel teaches that only linen garments were appropriate in the Inner Sanctuary, the House where G’d’s attribute of Mercy is at home.”
Rashi
וראך ושמח בלבו AND WHEN HE SEETH THEE, HE WILL BE GLAD IN HIS HEART — not as you believe, that he will be angry with you because you have attained a high position. In consequence of this, Aaron was privileged to wear the ornament of the breastplate which was placed over his heart (cf. Exodus 28:29) (Shabbat 139a; Exodus Rabbah 3:17).