Dress For Success

(2) ואפוד AND AN EPHOD — I have heard no tradition nor have I found in the Boraitha any description of its shape, but my own mind tells me that it was tied on behind him; its breadth was the same as the breadth of a man’s back like a kind of apron which is called pourceint in old French which ladies of rank tie on when they ride on horse-back. Such, as mentioned, was the way in which the lower part was made, as it is said, (II Samuel 6:14) “And David was girded with a linen ephod” — this informs us that the ephod was something tied on the body. It is, however, not possible to say that it consisted of a girdle only, because it is said (Leviticus 8:7) “And he put the ephod upon him”, and afterwards it is stated “and he girded him with the חשב of the ephod” and this Onkelos translated by “the girdle of the ephod.” This, therefore, informs us that the חשב is the girdle and the אפוד is the name of the ornamental garment itself. Further, it is not possible to assert that it was on account of the two shoulder-straps that it was called אפוד (i. e. that the term אפוד applies to these two straps and the girdle to which they were attached) for it is said, (v. 27) “the two shoulder-pieces of the ephod” — this tells us that the ephod is a separate name, the shoulder-pieces a separate name and the girdle a separate name (i. e. each of these is the name of separate articles). Consequently I say that it is called אפוד in reference to the apron-like garment which hung down and that it was so called because they bedecked him (אופדו) and ornamented him with it, as it is said, (Leviticus 8:7) “And he bedecked (ויאפוד) him with it.” The חשב was the girdle which was on the upper portion of it (the ephod), and the shoulder-pieces were attached to it. Further, my own mind tells me that there is evidence that it was a kind of garment, for Jonathan ben Uzziel translates (II Samuel 6:14) “And David was girded with a linen ephod” by “a linen כרדוט” and exactly similarly does he translate מעילים, “robes”, by כרדוטין in the story of Tamar, Absolom’s sister, (II Samuel 13:18) “For with such robes (מעילים) were the king’s daughters that were virgins apparelled”.

(5) The High Priest served in eight vestments, and the ordinary priest in four. The ordinary priest wore a tunic, pants, hat, and belt. The High Priest added to these the choshen [breastplate], the ephod [apron], robe, and tzitz [forehead plate].

(8) In order to raise the estimation of the Temple, those who ministered therein received great honour: and the priests and Levites were therefore distinguished from the rest. It was commanded that the priests should be clothed properly with beautiful and good garments, "holy garments for glory and for beauty" (Exod. 28:2). A priest that had a blemish was not allowed to officiate; and not only those that had a blemish were excluded from the service, but also--according to the Talmudic interpretation of this precept--those that had an abnormal appearance; for the multitude does not estimate man by his true form but by the perfection of his bodily limbs and the beauty of his garments, and the temple was to be held in great reverence by all.

(17) God donned Righteousness like a coat of mail, With a helmet of triumph on God head; God clothed God's self with garments of retribution, Wrapped God's self in zeal as in a robe.

(21) She is not afraid of the snow for her household; For all her household are clothed with scarlet. (22) She maketh for herself coverlets; Her clothing is fine linen and purple. . (25) Strength and dignity are her clothing; And she laugheth at the time to come.

(21) And the LORD God made for Adam and for his wife garments of skins, and clothed them.

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 God [sod Hashem lire’av]” (Psalms 25:14).

(5) A person should not stand with their money-belt ["taska" in the language of this country] on, or with an uncovered head or uncovered legs, if it is the practice of the people of that place not to stand in front of important people unless their legs are covered.

(6) It is the way of scholars (chachamim) and their students not to pray when they are not wrapped (in a tallit?). [Note -- and at a time of anger, there is to clasp one's hands when one prays like a servant before their master. And at a time of peace, there is to adorn oneself in nice clothes to pray. {Tur}]

Rav Huna said: If one has new garments into which they could change on Shabbat, they will change into those garments; and if one does not have garments into which they could change, they lets their garments hang down before Shabbat to beautify themselves in deference to Shabbat as it used to be the custom of wealthy people to wear their clothes loosely. Rav Safra strongly objects to this: Doesn’t this appear as haughtiness? The Gemara answers: Since every day one does not do so, and now in honor of Shabbat one is doing so, it does not appear as haughtiness. Rather it is apparent that one is acting in deference to Shabbat. On a related note, the Gemara cites what we learned with regard to the following passage: “If you refrain from trampling the Sabbath, from pursuing your affairs on My holy day, and you call Shabbat a delight, the Lord’s holy day honorable, and you honor it by not going your own way, from attending to your affairs and speaking idle words” (Isaiah 58:13). The Rabbis derived from the words “and you honor it” that your dress on Shabbat should not be like your dress during the week, as Rabbi Yoḥanan would refer to his clothing as my honor, indicating that appropriate clothing is a form of deference. The words “going your own way” mean that your walking on Shabbat should not be like your walking during the week. “From attending to your affairs” means it is prohibited to deal with your weekday affairs and to speak about them on Shabbat. However, affairs of Heaven, i.e., those pertaining to mitzvot, are permitted. “And speaking idle words”