פַּאֲרֵ֤י פִשְׁתִּים֙ יִהְי֣וּ עַל־רֹאשָׁ֔ם וּמִכְנְסֵ֣י פִשְׁתִּ֔ים יִהְי֖וּ עַל־מָתְנֵיהֶ֑ם לֹ֥א יַחְגְּר֖וּ בַּיָּֽזַע׃
Mga turbanteng lino ang isusuot nila sa kanilang ulo, at mga salawal na lino ang isusuot nila sa kanilang balakang; hindi sila magbibigkis sa bahagi ng katawan na pinagpapawisan.
Ramban
AND THOU SHALT MAKE HOLY GARMENTS FOR AARON THY BROTHER FOR SPLENDOR AND BEAUTY — this means that he be distinguished and glorified with garments of distinction and beauty, just as Scripture says, as a bridegroom putteth on a priestly diadem.27Isaiah 61:10. For these garments [of the High Priest] correspond in their forms to garments of royalty, which monarchs wore at the time when the Torah was given. Thus we find with reference to the tunic, and he made him a tunic of ‘pasim’28Genesis 37:3. — meaning, a cloth woven of variegated colors, this being the tunic of chequer work [mentioned here], just as [Ibn Ezra] explained, which clothed him as a son of ancient kings.29Isaiah 19:11. The same applies to the robe and the tunic, as it is written, Now she [Tamar] had a garment of many colors upon her; for with such robes were the king’s daughters that were virgins apparelled,30II Samuel 13:18. which means that a garment of many colors was seen clearly upon her, for such was the custom that the virgin daughters of the king wore robes with which they wrapped themselves; thus the coat of many colors was upon her as an upper garment. It is for this reason that it says there, and she rent her garment of many colors that was on her.31Ibid., Verse 19. The mitre [mentioned here] is to this day known among kings and distinguished lords. Therefore Scripture says with reference to the fall of the kingdom [of Judah], The mitre shall be removed, and the crown taken off.32Ezekiel 21:31. Similarly it is written, and a royal diadem.33Isaiah 62:3. Scripture also calls them the ornamented high caps,34Further, 39:28. and it is further written, They shall have linen ornamented [caps] upon their heads,35Ezekiel 44:18. which are for the beauty and glory of those that are adorned with them. The ephod and the breastplate are also royal garments, just as it is written, and thou shalt have a chain of gold about thy neck.36Daniel 5:16. The plate [around the forehead, which the High Priest wore], is like a king’s crown. Thus it is written, ‘yatzitz nizro’ (his crown will shine).37Psalms 132:18. — Ramban thus associates the word tzitz (plate) with the expression yatzitz nizro (his crown will shine), thus suggesting that the tzitz of the High Priest is a sort of royal crown. Furthermore, [the High Priest’s garments] are made of gold, blue-purple, and red-purple38Further, Verse 5. [which are all symbolic of royalty]. Thus it is written, All glorious is the king’s daughter within the palace; her raiment is of chequer work inwrought with gold,39Psalms 45:14. and it is further written, thou shalt be clothed with purple, and have a chain of gold about thy neck.36Daniel 5:16. As for the blue-purple, even to this day no man will lift up his hand40Genesis 41:44. to wear it except a king of nations,41See Isaiah 14:9. and it is written, And Mordecai went forth from the presence of the king in royal apparel of blue and white, and with a great crown of gold, and with a ‘tachrich’ (robe) of fine linen and purple42Esther 8:15. — the tachrich being a robe in which the wearer wraps himself.
By way of the Truth, [the mystic teachings of the Cabala,] majesty is to kavod (glory) and to tiphereth (splendor),43Cabalistic terms for certain Emanations. the verse thus stating that they should make holy garments for Aaron to minister in them to the Glory of G-d Who dwells in their midst, and to the Splendor of their strength, as it is written, For Thou art the Glory of their strength,44Psalms 89:18. and it is further stated, Our holy and our beautiful house, where our fathers praised Thee,45Isaiah 64:10. meaning [“the house of] our Holy One” which is the Glory, and “of our Splendor” which is the Splendor of Israel. And it is further stated, Strength and beauty are in His Sanctuary,46Psalms 96:6. and similarly, To beautify the place of My Sanctuary, and I will make the place of My feet glorious47Isaiah 60:13. — meaning, that the place of the Sanctuary will be glorified by the Splendor, and the place of His feet, which is the place of the Sanctuary, will be honored by the presence of the Glory of G-d. And in Israel will He glorify Himself48Ibid., 44:23. also means that in Israel He will show and designate His Splendor. Likewise He says further with respect to the garments of all of Aaron’s sons, that they are for splendor and for beauty.49Further, Verse 40. Of the sacrifices He also says, they will come up with ‘ratzon’ (‘will’ — acceptance) on Mine altar, and I will glorify My glorious house.50Isaiah 60:7. Thus the altar is His Will and the house of His Glory is the Splendor.
The [priestly] garments had to be made with the intention to be used for that purpose. It is possible that in making them, intent of heart [for what they symbolize] was also needed on the part of their makers. It is for this reason that He said, And thou shalt speak unto all that are wise-hearted, whom I have filled with the spirit of wisdom51Verse 3. — who will understand what they will do. And the Rabbis have already said [of Alexander the Great, that when asked by his generals why he descended from his chariot to bow before the High Priest Simon the Just, he answered]:52Yoma 69a. The story told there is that when Alexander the Great conquered the Land of Israel the Samaritans petitioned him to destroy the Temple in Jerusalem. Thereupon a procession of notables went out from Jerusalem headed by Simon the Just, the High Priest, who was attired in the high priestly garments. They walked a whole night with torches in their hand until dawn. In the morning as soon as Alexander saw Simon the Just, he descended from his chariot and bowed down to him. When the Samaritans said to him, “Such a great king as thou art dost thou bow thyself to that Jew?” He replied, “His image etc.” “His image glistened before me whenever I had a victory.”
By way of the Truth, [the mystic teachings of the Cabala,] majesty is to kavod (glory) and to tiphereth (splendor),43Cabalistic terms for certain Emanations. the verse thus stating that they should make holy garments for Aaron to minister in them to the Glory of G-d Who dwells in their midst, and to the Splendor of their strength, as it is written, For Thou art the Glory of their strength,44Psalms 89:18. and it is further stated, Our holy and our beautiful house, where our fathers praised Thee,45Isaiah 64:10. meaning [“the house of] our Holy One” which is the Glory, and “of our Splendor” which is the Splendor of Israel. And it is further stated, Strength and beauty are in His Sanctuary,46Psalms 96:6. and similarly, To beautify the place of My Sanctuary, and I will make the place of My feet glorious47Isaiah 60:13. — meaning, that the place of the Sanctuary will be glorified by the Splendor, and the place of His feet, which is the place of the Sanctuary, will be honored by the presence of the Glory of G-d. And in Israel will He glorify Himself48Ibid., 44:23. also means that in Israel He will show and designate His Splendor. Likewise He says further with respect to the garments of all of Aaron’s sons, that they are for splendor and for beauty.49Further, Verse 40. Of the sacrifices He also says, they will come up with ‘ratzon’ (‘will’ — acceptance) on Mine altar, and I will glorify My glorious house.50Isaiah 60:7. Thus the altar is His Will and the house of His Glory is the Splendor.
The [priestly] garments had to be made with the intention to be used for that purpose. It is possible that in making them, intent of heart [for what they symbolize] was also needed on the part of their makers. It is for this reason that He said, And thou shalt speak unto all that are wise-hearted, whom I have filled with the spirit of wisdom51Verse 3. — who will understand what they will do. And the Rabbis have already said [of Alexander the Great, that when asked by his generals why he descended from his chariot to bow before the High Priest Simon the Just, he answered]:52Yoma 69a. The story told there is that when Alexander the Great conquered the Land of Israel the Samaritans petitioned him to destroy the Temple in Jerusalem. Thereupon a procession of notables went out from Jerusalem headed by Simon the Just, the High Priest, who was attired in the high priestly garments. They walked a whole night with torches in their hand until dawn. In the morning as soon as Alexander saw Simon the Just, he descended from his chariot and bowed down to him. When the Samaritans said to him, “Such a great king as thou art dost thou bow thyself to that Jew?” He replied, “His image etc.” “His image glistened before me whenever I had a victory.”
Rashi
אל שני קצותיו AT THE TWO EXTREMITIES THEREOF — on the width of the ephod; for its width was equal only to that of the priest’s back (and did not go entirely round his body, so that one may well speak of the two extremities of the ephod), and its height was up to the elbows — which they call coudes in old French — and not higher, because it is said (Ezekiel 44:18) “they shall not gird themselves (בַּיָּזַע),” i. e. they shall not gird themselves in the place where one perspires (במקום זיעה) namely, not higher than their elbows and not lower than their loins, but only by their elbows (Zevachim 18b).
Ramban
PA’AREI HAMIGBA’OTH.’ The term (the beautiful head-tires) means that these head-dresses rose upon the head like turbans, similar to the expressions, ‘hap’eirim’ (the head-tires) and the armlets;26Isaiah 3:20. ‘pa’arei’ (tires of) linen they shall have upon their heads.27Ezekiel 44:18.
Scripture explained with reference to the belt [in the following verse], that they made it of fine-twined linen, and blue-purple, and red-purple, and scarlet. This, however, was not explained at the command, except for that which it said briefly about the belt, that thou shalt make it the work of the weaver in colors,22Above, 28:39. from which it is known that it was to be woven of these four kinds, as it said with reference to the screen, And thou shalt make a screen for the door of the Tent, of blue-purple, and red-purple, and scarlet, and fine-twined linen, the work of the weaver in colors.28Above, 26:36. This belt referred to was also for both Aaron and his sons, in accordance with the opinion of the Sage who says29Yoma 12a. The opinion is that of Rabbi Dosa (ibid., b). that the belt of the High Priest was made in the same way as that of the common priest. In the opinion, however, of the Sage who says30The opinion is that of Rabbi Yehudah Hanasi. that the High Priest’s belt was not the same as that of the common priest, [for that of the common priest was merely of plain linen, whilst the High Priest’s was of the above-mentioned four kinds — blue-purple, red-purple, scarlet, and twined linen], Scripture explained with reference to the belt of Aaron that it should be the work of the weaver in colors,22Above, 28:39. but it was not even necessary to mention that the one for his sons should be made of linen, just as it said, And for Aaron’s sons thou shalt make tunics, and thou shalt make for them belts, and head-tires shalt thou make for them,23Ibid., Verse 40. [and it is self-understood] that all of them should be made of linen just like the tunics.
Scripture explained with reference to the belt [in the following verse], that they made it of fine-twined linen, and blue-purple, and red-purple, and scarlet. This, however, was not explained at the command, except for that which it said briefly about the belt, that thou shalt make it the work of the weaver in colors,22Above, 28:39. from which it is known that it was to be woven of these four kinds, as it said with reference to the screen, And thou shalt make a screen for the door of the Tent, of blue-purple, and red-purple, and scarlet, and fine-twined linen, the work of the weaver in colors.28Above, 26:36. This belt referred to was also for both Aaron and his sons, in accordance with the opinion of the Sage who says29Yoma 12a. The opinion is that of Rabbi Dosa (ibid., b). that the belt of the High Priest was made in the same way as that of the common priest. In the opinion, however, of the Sage who says30The opinion is that of Rabbi Yehudah Hanasi. that the High Priest’s belt was not the same as that of the common priest, [for that of the common priest was merely of plain linen, whilst the High Priest’s was of the above-mentioned four kinds — blue-purple, red-purple, scarlet, and twined linen], Scripture explained with reference to the belt of Aaron that it should be the work of the weaver in colors,22Above, 28:39. but it was not even necessary to mention that the one for his sons should be made of linen, just as it said, And for Aaron’s sons thou shalt make tunics, and thou shalt make for them belts, and head-tires shalt thou make for them,23Ibid., Verse 40. [and it is self-understood] that all of them should be made of linen just like the tunics.