(ב) וְעָשִׂ֥יתָ בִגְדֵי־קֹ֖דֶשׁ לְאַהֲרֹ֣ן אָחִ֑יךָ לְכָב֖וֹד וּלְתִפְאָֽרֶת׃
(ד) וְאֵ֨לֶּה הַבְּגָדִ֜ים אֲשֶׁ֣ר יַעֲשׂ֗וּ חֹ֤שֶׁן וְאֵפוֹד֙ וּמְעִ֔יל וּכְתֹ֥נֶת תַּשְׁבֵּ֖ץ מִצְנֶ֣פֶת וְאַבְנֵ֑ט וְעָשׂ֨וּ בִגְדֵי־קֹ֜דֶשׁ לְאַהֲרֹ֥ן אָחִ֛יךָ וּלְבָנָ֖יו לְכַהֲנוֹ־לִֽי׃
(ז) וַתִּפָּקַ֙חְנָה֙ עֵינֵ֣י שְׁנֵיהֶ֔ם וַיֵּ֣דְע֔וּ כִּ֥י עֵֽירֻמִּ֖ם הֵ֑ם וַֽיִּתְפְּרוּ֙ עֲלֵ֣ה תְאֵנָ֔ה וַיַּעֲשׂ֥וּ לָהֶ֖ם חֲגֹרֹֽת׃
(י) וַיֹּ֕אמֶר אֶת־קֹלְךָ֥ שָׁמַ֖עְתִּי בַּגָּ֑ן וָאִירָ֛א כִּֽי־עֵירֹ֥ם אָנֹ֖כִי וָאֵחָבֵֽא׃
(יא) וַיֹּ֕אמֶר מִ֚י הִגִּ֣יד לְךָ֔ כִּ֥י עֵירֹ֖ם אָ֑תָּה הֲמִן־הָעֵ֗ץ אֲשֶׁ֧ר צִוִּיתִ֛יךָ לְבִלְתִּ֥י אֲכָל־מִמֶּ֖נּוּ אָכָֽלְתָּ׃
(כא) וַיַּעַשׂ֩ ה' אֱלֹקִ֜ים לְאָדָ֧ם וּלְאִשְׁתּ֛וֹ כָּתְנ֥וֹת ע֖וֹר וַיַּלְבִּשֵֽׁם׃
(7) Then the eyes of both of them were opened and they perceived that they were naked; and they sewed together fig leaves and made themselves loincloths.
(10) He replied, “I heard the sound of You in the garden, and I was afraid because I was naked, so I hid.” (11) Then He asked, “Who told you that you were naked? Did you eat of the tree from which I had forbidden you to eat?”
(21) And the LORD God made garments of skins for Adam and his wife, and clothed them.
(א) בגדי עשו וגו' החמודות. מהו החמודות – שהי' משמש בהן בכהונה גדולה
(ד) בְּהַרְאֹת֗וֹ אֶת־עֹ֙שֶׁר֙ כְּב֣וֹד מַלְכוּת֔וֹ וְאֶ֨ת־יְקָ֔ר תִּפְאֶ֖רֶת גְּדוּלָּת֑וֹ יָמִ֣ים רַבִּ֔ים שְׁמוֹנִ֥ים וּמְאַ֖ת יֽוֹם׃
(ב) יקר תפארת. א"ר יוסי בר חנינא, מלמד שלבש בגדי כהונה, כתיב הכא יקר "תפארת" וכתיב בבגדי כהונה "לכבוד ולתפארת".
שבמדה שאדם מודד בה מודדין לו...
"זכר את ושתי ואת אשר עשתה ואת אשר נגזר עליה", כשם שעשתה - כך נגזר עליה
The Gemara comments: Vashti was punished in this humiliating way for it is with the measure that a man measures to others that he himself is measured. In other words, God punishes individuals in line with their transgressions, measure for measure.
he remembered Vashti, and what she had done, and what was decreed against her” (Esther 2:1). That is to say, just as she had done with the young Jewish women, so it was decreed upon her.
שוב מעשה בנכרי אחד שהיה עובר אחורי בית המדרש ושמע קול סופר שהיה אומר ואלה הבגדים אשר יעשו חושן ואפוד
אמר הללו למי?
אמרו לו לכהן גדול.
אמר אותו נכרי בעצמו אלך ואתגייר בשביל שישימוני כהן גדול
בא לפני שמאי
אמר ליה גיירני על מנת שתשימני כהן גדול
דחפו באמת הבנין שבידו
בא לפני הלל גייריה
א"ל כלום מעמידין מלך אלא מי שיודע טכסיסי מלכות?
לך למוד טכסיסי מלכות
הלך וקרא
כיון שהגיע (במדבר א, נא) והזר הקרב יומת אמר ליה מקרא זה על מי נאמר?
א"ל אפי' על דוד מלך ישראל
נשא אותו גר קל וחומר בעצמו
ומה ישראל שנקראו בנים למקום ומתוך אהבה שאהבם קרא להם (שמות ד, כב) בני בכורי ישראל כתיב עליהם והזר הקרב יומת
גר הקל שבא במקלו ובתרמילו על אחת כמה וכמה
בא לפני שמאי א"ל כלום ראוי אני להיות כהן גדול והלא כתיב בתורה והזר הקרב יומת
בא לפני הלל
א"ל ענוותן הלל ינוחו לך ברכות על ראשך שהקרבתני תחת כנפי השכינה
There was another incident involving one gentile who was passing behind the study hall and heard the voice of a teacher who was teaching Torah to his students and saying the verse: “And these are the garments which they shall make: A breastplate, and an efod, and a robe, and a tunic of checkered work, a mitre, and a girdle” (Exodus 28:4). The gentile said: These garments, for whom are they designated? The students said to him: For the High Priest. The gentile said to himself: I will go and convert so that they will install me as High Priest.
He came before Shammai and said to him: Convert me on condition that you install me as High Priest. Shammai pushed him with the builder’s cubit in his hand.
He came before Hillel; he converted him.
Hillel said to him, to the convert: Is it not the way of the world that only one who knows the protocols [takhsisei] of royalty is appointed king? Go and learn the royal protocols by engaging in Torah study.
He went and read the Bible. When he reached the verse which says: “And the common man that draws near shall be put to death” (Numbers 1:51), the convert said to Hillel: With regard to whom is the verse speaking? Hillel said to him: Even with regard to David, king of Israel.
The convert reasoned an a fortiori inference himself: If the Jewish people are called God’s children, and due to the love that God loved them he called them: “Israel is My son, My firstborn” (Exodus 4:22), and nevertheless it is written about them: And the common man that draws near shall be put to death; a mere convert who came without merit, with nothing more than his staff and traveling bag, all the more so that this applies to him, as well.
The convert came before Shammai and told him that he retracts his demand to appoint him High Priest, saying: Am I at all worthy to be High Priest? Is it not written in the Torah: And the common man that draws near shall be put to death?
He came before Hillel and said to him: Hillel the patient, may blessings rest upon your head as you brought me under the wings of the Divine Presence.
לבושה לא בושה
גלימא שנעשה בו כגלם
גולתא גלי ואיתיב
סודרא סוד ה' ליראיו
An outer garment is called levusha, which is an acronym for lo busha, which means no shame, as one who is clothed is no longer ashamed.
A broad outer garment is called gelima, an allusion to the fact that, by wearing it, one is transformed into an amorphous golem-like figure, as his limbs are indistiguishable.
A beautiful coat is termed golta, which is an acronym for geli ve’eitiv, which means reveal, remove the coat, and only then I will sit, so that the coat will not get dirty.
The head covering of Torah scholars is called sudara, an acronym for sod yareh, which is a reference to the verse: “The counsel of the Lord is with them who fear Him [sod Hashem lire’av]” (Psalms 25:14).