The garments were to be made from materials received in offerings from the people (Exodus 25:2-7). This included the usual offerings of colored yarn (blue, purple, and scarlet). Woolen fabrics were identified by the costly dyes used in their manufacture. In addition, gold thread was received, along with fine-twined linen, which had been spun from flax by the women (35:25). The people also contributed precious stones for the Ephod and the breast piece (25:7).

Eight items of clothing are listed for the priest. There were four "inner" garments to be worn by all the priests: breeches, tunic, girdle, and hat. The remaining four articles were "over" garments to be worn by Aaron and the high priests that followed him: robe, Ephod, breast piece, and diadem. It would appear that not all clothing items are mentioned. An obvious omission is footwear. There is no claim that a complete inventory of garments is given. We will consider first the four "inner" garments, followed by the four "over" ones.

Breeches--This particular garment (Exodus 28:42) was to assure the modesty demanded of the priest when officiating at the altar (20:26). It was made of linen (39:28), since the priest must not perspire when officiating (Ezekiel 44:18). While the breeches were part of the daily dress of the priest, they are specified in particular as part of his apparel when he was removing the ashes of the burnt offerings from the altar (Lev.6:10) and in connection with his activities on the Day of Atonement (16:4).

Tunic--This item, part of the normal dress of every man, was to be worn under the outer garment. It was a long or half-sleeved shirtlike garb reaching to the ankles. Made of linen, as were all the "inner" garments, it was to have a checked design, indicating either an open texture or a variegation of colors (Exodus 28:39).

Girdle--This was a kind of linen sash, essential to a flowing garment, to assure warmth and maneuverability.

Turban--Two different Hebrew words are used for the headdress, indicating a distinction between the hat of the high priest, to be discussed later, and the ordinary priests. The turban of the latter was an ornamented head-covering made of fine linen, wrapped about the head in a conical shape.

Breast piece (Exodus 28:15-30). The breast piece, so called because of its position when worn, was a pouch made from the same materials as the Ephod. Chains of braided gold and golden rings with loops of blue secured the breast piece in position. Its primary purpose was to contain the sacred lot, the Urim and Thummim. By wearing them above his heart, Aaron would indicate that justice originates with God and would remind God to maintain the administration of justice in Israel. Three times this article is referred to as the "breast piece of judgment."

Turban (Exodus 28:36-38). This tall, cone-shaped headdress was made of linen. (The Hebrew term means "that which is wrapped" and suggests a long piece of linen that was wound around the head many times.) Attached to this turban was a plate of pure gold on which were engraved the words "Holy to the Lord." This gold plate was equivalent to a diadem or crown, symbolizing the regal splendor of the high priest. The phrase "Holy to the Lord" signified that the high priest and, through his mediatorship, the entire nation belonged to the Lord and were set apart for His peculiar service. By wearing this turban, the priest could compensate for any deficiencies in his conduct of worship so that there would be no infringements on e demands of holiness. The wearing of this hat assured the acceptance of the people before the Lord.

(Bells here the Tinkle)

In Exodus 28:33 there are bells and pomegranates sewn to the hem of the High Priest garment. According to the rabbis there was 72 in number, round the hem of the high priest's Ephod. The object of them was "that his sound might be heard when he went in unto the holy place, and when he came out, that he die not" (Exodus 28:84; Ecclesiastes 24:9). The shape of the bells in the Midrash says that there shape is closely related to the vault of HEAVEN. And, the bell's pendulous motion can represent the extremes of good and evil; death and immortality.

POMEGRANATE - The symbol of the Resurrection and the power of our Lord

who broke the bonds of the tomb and come forth. The symbolism of this fruit is based on the "fact" that it contains as many seeds as there are Mitzvot (Torah Obligations), namely six hundred thirteen (613); you are free to count them if you wish. We want to be as full of Mitzvot as the Pomegranate is full of seeds. The seeds of your witness.

Again in Exodus 28:31-39

31 "Make the robe of the Ephod entirely of blue cloth, 32 with an opening for Aaron's head in the middle of it. The opening will be reinforced by a woven collar so it will not tear. 33 Make pomegranates out of blue, purple, and scarlet yarn, and attach them to the hem of the robe, with gold bells between them. 34 The gold bells and pomegranates are to alternate all the way around the hem. 35 Aaron will wear this robe whenever he enters the Holy Place to minister to the LORD, and the bells will tinkle as he goes in and out of the Lord's presence. If he wears it, he will not die. 36 "Next make a medallion of pure gold. Using the techniques of an engraver, inscribe it with these words: SET APART AS HOLY TO THE LORD.

There were also pomegranates carved on the temple and wine made of pomegranate juice in the Songs of Solomon. They were also brought by the spies to show the fruitfulness of the land of Canaan in (Num.13:23). They were also carved on the pillars of the temple (1 Kings 7:18,20,42), (Jeremiah 52:22,23).

Now these pomegranates were the colors of blue, purple, white and scarlet. Every one was a pomegranate and a golden bell around the hem of the High Priests Ephod. (Ex.28:31-35).

The Symbolism within the colors of the Priestly Garments

These colors blue, red, purple and white, are to reflect this great promise of our redemption. Red for the crimson blood shed on the cross. Purple stands for royalty and honor and white stands for purity. Blue for the Holiness of G-d. The royal purple represents our heritage as sons of G-d. The white symbolizes the purity we have through Christ's blood. The three-stranded cord, as the Bible teaches (Ecclesiastes 4:12), cannot be broken. It represents the unity and Trinity of G-d the Father, G-d the Son, and G-d the Holy Spirit. Bells signify the call to devotion and attention. Moreover, in (Zechariah 14:20) it again repeats these words:

For more references on the Colors:

BLUE: SYMBOL OF DEITY

Exodus 24:10; 25:3,4; 26:1; 28:28,37; 38:18; 39:1-5,21,24,29,31;

Numbers 4:5-12; 15:38-40; 2 Chronicles 2:7,14; 3:14;

Jeremiah 10:9; Ezekiel 1:26; 10:1

WHITE: SYMBOL OF HOLINESS

The high priests holy garments were made of white linen

Leviticus 16:4,32

Choir singers were arrayed in white

2 Chronicles 5:12

PURPLE AND RED THE SYMBOL OF ROYALTY

Psalms 51:7; Ecclesiastes 9:8; Isaiah 1:18; Daniel 7:9; 11:35; 12:10;

Matthew 17:1,2; 28:2,3; Mark 9:3; Revelation 1:13,14; 2:17; 3:4,5,18; 4:4; 6:2,11; 7:9,13,14; 15:6; 19:8,11,14; 20:11

Conclusion

While the priestly garments basically served decorative, functional, and symbolic purposes, they also prefigured the ministry of Yeshua, our High Priest, who bears our names before G-d constantly. "But as it is, Christ has obtained a ministry which is as much more excellent than the old as the covenant he mediates is better, since it is enacted on better promises." (Hebrews 8:6). While these garments are the symbols directly His redemptive work on the cross and beyond.

And it says in another place, On that day even the harness bells of the horses will be inscribed with these words: SET APART AS HOLY TO THE LORD. In this is the symbolism referring to the Bride of Christ. And the skills for these workers of these garments were directly traceable to G-d (Ex28:3). By the filling of the seven fold Holy Spirit spoken of in Revelation. Particular skills and trades, while gained through family and guild traditions which we are now apart of the family of G-d as believers and these gifts, were seen as gifts from G-d (Isaiah 11:1-4, 28:26).

(Mal.4:2) But unto you that fear my name shall the Sun of righteousness arise with healing in his wings

Now, as Christ came to us as a common man He also fulfilled the command by G-d in (Deut. 22:12) "You must put tassels on the four corners of your cloaks. This was the sign of the covering of the Torah (Word),(Christ) and as keeping He walked in all of G-d's commands.

(ISA 22:21) And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah.

(ISA 61:10) I will greatly rejoice in the LORD, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh [himself] with ornaments, and as a bride adorneth [herself] with her jewels.

Fulfilling the Law in all ways for us.

Now, (Num. 15:38). "Say to the people of Israel: 'Throughout the generations to come you must make tassels for the hems of your clothing and attach the tassels at each corner with a blue cord. (15:39) The tassels will remind you of the commands of the LORD, and that you are to obey his commands instead of following your own desires and going your own ways, as you are prone to do.

Moreover in (Luke 8:44) we read that, "She came up behind Yeshua and touched the fringe of his robe. Immediately, the bleeding stopped." Now at looking at the pattern of the robe worn by Yeshua there is 7-8-11-13 windings pattern on the TALLIT. There is a number of wonderful interpretations as to the symbols tied in the patterns of the windings.

One interpretation is that each set of windings corresponds to one of the four letters in G-d's name.

Oral Torah: The Hem of His Garment

Rabbi David Bivin

The gospels attest to the fact that Yeshua had tassels on the four corners of his outer robe (Mt. 9:20; 14:36; Mk. 6:56; Lk. 8:44). Although there is no explicit evidence in the gospels, we have reason to suggest that he also may have worn phylacteries.

The word "phylactery" is derived from the Greek phylakterion, and literally means a protecting charm or amulet. "Phylacteries" is an unfortunate translation, as there is little if any evidence to suggest that they were regarded as amulets in Yeshuas’ day. The Hebrew word is Tefilin, (the plural of Tefilin, prayer).

Tefilin refers to either of the two small leather capsules containing tiny slips of parchment inscribed with the scriptural passages recorded in Exodus 13:1–10, 11–16, Deuteronomy 6:4–9, and 11:13–21.

Today, as in Yeshuas' day, the Tefilin are strapped on the forehead and the arm. The arm Tefilin consists of one compartment containing a parchment, on which all four passages are written, while the head Tefilin is divided into four compartments, each of which contains a parchment with one of the four passages written on it.

Another interpretation employs Gematria, Jewish numerology, which assigns to each Hebrew letter a numeric value: alepha is 1, bet is 2, gimmel is 3, and so on. In this second interpretation of the windings of the Tzitzit, the numbers 7-8-11-13 have special meaning: 7+8=15, which in Hebrew is written yod-hay, the first two letters of G-d's name (the Tetragrammaton); 11=vav+hay, the third and fourth letters of G-d's name. Hence the first three windings "spell" G-d's holy name. Thirteen, the last set of windings, is equivalent in value to the word "echad" which means "one." Hence, all four windings can be interpreted to say, "G-d is one."

Yet another interpretation holds that when we consider the windings between the knots, 7, 8, 11, and 13, the first three numbers equal 26, which is numerically equivalent to the Tetragrammaton and the remaining number, 13, is equivalent to "echad" ("one). Hence the windings tell us that G-d is One. If we take the sum of the first three numbers (7+8+11) and equate that with God's Name, then the 13 which remain can also be interpreted to reflect the 13 attributes of God, as articulated by Moses Maimonides and set to verse in the Yigdal.

By still another interpretation, the Gematria value of the word "Tzitzit" (tzadi-yod-tzitzit-yod-taf) is 600. To this we add the eight strands plus the five knots, totaling 613 in all. According to tradition, G-d gave us 613 Mitzvot (commandments) in the Torah. Just looking at the TALLIT with its Tzitzit, therefore, reminds us of the commandments, as the Torah says, "You should see them and remember all G-d's commandments and do them."

Conclusion

When the women with issue reach out and touched the hem of Yeshua' garment she was reaching out and touching G-d. The healing was in the hem beneath which is symbolic of the shadow of His wings. It is interesting that the Pomegranates seeds are crimson red as the blood shed for atonement. When they are removed they bleed. The atonement's in Old Testament were found for inanimate objects in twelve places: (Ex 29:36-37; 30:10; Lev. 8:15; 14:53; 16:10, 16, 18, 20; Eze. 43:20, 26; 45:20).

The fact that his death is also a ransom links the idea of atonement to the servant spirit of the Christ, probably in the light of the famous servant song of (Isaiah 53).

Similarly, in (1John 2:2) Yeshua' sacrifice of atonement is powerful enough to heal the sins of the whole world and unite us to G-d, but it is only "Christ, the Righteous One" (1 John 2:1) who can accomplish this our High Priest. G-d's sovereignty and love in atonement. This is clearly seen necessary for healing the relationship of G-d to man. So the biblical teaching about atonement is summed up: "This is love: not that we loved G-d, but that he loved us and sent his Son as an atoning sacrifice for our sins" (1 Jo 4:10).

Wearing Tefilin was an observance of the commandment to bind G-d's commandments "as a sign on your arm and as a symbol on your forehead" (Deut. 6:4–9; 11:18–21) to unite us to G-d.

Lastly, atonement covers all the sins—intentional, unintentional, heinous, trivial—of those for whom it is intended.

(Psalms.107:20) He sent his word, and healed them,and delivered them from their destruction's.

The Dinur of Jewish History and the KJV

More information we can read is:

The Writings of Flavius Josephus

Antiquities of the Jews: Book 3 - Chapter 7

1. THERE were peculiar garments appointed for the priests, and for all the rest, which they call Cohanoeoe [-priestly] garments, as also for the high priests, which they call Cahanoeoe Rabbae, and denote the high priest's garments. Such was therefore the habit of the rest. But when the priest approaches the sacrifices, he purifies himself with the purification which the law prescribes; and, in the first place, he puts on that which is called Machanase, which means somewhat that is fast tied. It is a girdle, composed of fine twined linen, and is put about the privy parts, the feet being to be inserted into them in the nature of breeches, but above half of it is cut off, and it ends at the thighs, and is there tied fast.

2. Over this he wore a linen vestment, made of fine flax doubled: it is called Chethone, and denotes linen, for we call linen by the name of Chethone. This vestment reaches down to the feet, and sits close to the body; and has sleeves that are tied fast to the arms: it is girded to the breast a little above the elbows, by a girdle often going round, four fingers broad, but so loosely woven, that you would think it were the skin of a serpent. It is embroidered with flowers of scarlet, and purple, and blue, and fine twined linen, but the warp was nothing but fine linen. The beginning of its circumvolution is at the breast; and when it has gone often round, it is there tied, and hangs loosely there down to the ankles: I mean this, all the time the priest is not about any laborious service, for in this position it appears in the most agreeable manner to the spectators; but when he is obliged to assist at the offering sacrifices, and to do the appointed service, that he may not be hindered in his operations by its motion, he throws it to the left, and bears it on his shoulder. Moses indeed calls this belt Albaneth; but we have learned from the Babylonians to call it Emia, for so it is by them called. This vestment has no loose or hollow parts any where in it, but only a narrow aperture about the neck; and it is tied with certain strings hanging down from the edge over the breast and back, and is fastened above each shoulder: it is called Massabazanes.

3. Upon his head he wears a cap, not brought to a conic form nor encircling the whole head, but still covering more than the half of it, which is called Masnaemphthes; and its make is such that it seems to be a crown, being made of thick swathes, but the contexture is of linen; and it is doubled round many times, and sewed together; besides which, a piece of fine linen covers the whole cap from the upper part, and reaches down to the forehead, and hides the seams of the swathes, which would otherwise appear indecently: this adheres closely upon the solid part of the head, and is thereto so firmly fixed, that it may not fall off during the sacred service about the sacrifices. So we have now shown you what is the habit of the generality of the priests.

4. The high priest is indeed adorned with the same garments that we have described, without abating one; only over these he puts on a vestment of a blue color. This also is a long robe, reaching to his feet, [in our language it is called .Meeir,] and is tied round with a girdle, embroidered with the same colors and flowers as the former, with a mixture of gold interwoven. To the bottom of which garment are hung fringes, in color like pomegranates, with golden bells (13) by a curious and beautiful contrivance; so that between two bells hangs a pomegranate, and between two pomegranates a bell. Now this vesture was not composed of two pieces, nor was it sewed together upon the shoulders and the sides, but it was one long vestment so woven as to have an aperture for the neck; not an oblique one, but parted all along the breast and the back. A border also was sewed to it, lest the aperture should look too indecently: it was also parted where the hands were to come out.

5. Besides these, the high priest put on a third garment, which was called the Ephod, which resembles the Epomis of the Greeks. Its make was after this manner: it was woven to the depth of a cubit, of several colors, with gold intermixed, and embroidered, but it left the middle of the breast uncovered: it was made with sleeves also; nor did it appear to be at all differently made from a short coat. But in the void place of this garment there was inserted a piece of the bigness of a span, embroidered with gold, and the other colors of the ephod, and was called Essen, [the breastplate,] .which in the Greek language signifies the Oracle. This piece exactly filled up the void space in the ephod. It was united to it by golden rings at every corner, the like rings being annexed to the ephod, and a blue riband was made use of to tie them together by those rings; and that the space between the rings might not appear empty, they contrived to fill it up with stitches of blue ribands. There were also two sardonyxes upon the ephod, at the shoulders, to fasten it in the nature of buttons, having each end running to the sardonyxes of gold, that they might be buttoned by them. On these were engraven the names of the sons of Jacob, in our own country letters, and in our own tongue, six on each of the stones, on either side; and the elder sons' names were on the right shoulder. Twelve stones also there were upon the breast-plate, extraordinary in largeness and beauty; and they were an ornament not to be purchased by men, because of their immense value. These stones, however, stood in three rows, by four in a row, and were inserted into the breastplate itself, and they were set in ouches of gold, that were themselves inserted in the breastplate, and were so made that they might not fall out low the first three stones were a sardonyx, a topaz, and an emerald. The second row contained a carbuncle, a jasper, and a sapphire. The first of the third row was a ligure, then an amethyst, and the third an agate, being the ninth of the whole number. The first of the fourth row was a chrysolite, the next was an onyx, and then a beryl, which was the last of all. Now the names of all those sons of Jacob were engraven in these stones, whom we esteem the heads of our tribes, each stone having the honor of a name, in the order according to which they were born. And whereas the rings were too weak of themselves to bear the weight of the stones, they made two other rings of a larger size, at the edge of that part of the breastplate which reached to the neck, and inserted into the very texture of the breastplate, to receive chains finely wrought, which connected them with golden bands to the tops of the shoulders, whose extremity turned backwards, and went into the ring, on the prominent back part of the ephod; and this was for the security of the breastplate, that it might not fall out of its place. There was also a girdle sewed to the breastplate, which was of the forementioned colors, with gold intermixed, which, when it had gone once round, was tied again upon the seam, and hung down. There were also golden loops that admitted its fringes at each extremity of the girdle, and included them entirely.

6. The high priest's mitre was the same that we described before, and was wrought like that of all the other priests; above which there was another, with swathes of blue embroidered, and round it was a golden crown polished, of three rows, one above another; out of which arose a cup of gold, which resembled the herb which we call Saccharus; but those Greeks that are skillful in botany call it Hyoscyamus. Now, lest any one that has seen this herb, but has not been taught its name, and is unacquainted with its nature, or, having known its name, knows not the herb when he sees it, I shall give such ,as these are a description of it. This herb is oftentimes in tallness above three spans, but its root is like that of a turnip (for he that should compare it thereto would not be mistaken); but its leaves are like the leaves of mint. Out of its branches it sends out a calyx, cleaving. to the branch; and a coat encompasses it, which it naturally puts off when it is changing, in order to produce its fruit. This calyx is of the bigness of the bone of the little finger, but in the compass of its aperture is like a cup. This I will further describe, for the use of those that are unacquainted with it. Suppose a sphere be divided into two parts, round at the bottom, but having another segment that grows up to a circumference from that bottom; suppose it become narrower by degrees, and that the cavity of that part grow decently smaller, and then gradually grow wider again at the brim, such as we see in the navel of a pomegranate, with its notches. And indeed such a coat grows over this plant as renders it a hemisphere, and that, as one may say, turned accurately in a lathe, and having its notches extant above it, which, as I said, grow like a pomegranate, only that they are sharp, and end in nothing but prickles. Now the fruit is preserved by this coat of the calyx, which fruit is like the seed of the herb Sideritis: it sends out a flower that may seem to resemble that of poppy. Of this was a crown made, as far from the hinder part of the head to each of the temples; but this Ephielis, for so this calyx may be called, did not cover the forehead, but it was covered with a golden plate, (14) which had inscribed upon it the name of God in sacred characters. And such were the ornaments of the high priest.

7. Now here one may wonder at the ill-will which men bear to us, and which they profess to bear on account of our despising that Deity which they pretend to honor; for if any one do but consider the fabric of the tabernacle, and take a view of the garments of the high priest, and of those vessels which we make use of in our sacred ministration, he will find that our legislator was a divine man, and that we are unjustly reproached by others; for if any one do without prejudice, and with judgment, look upon these things, he will find they were every one made in way of imitation and representation of the universe. When Moses distinguished the tabernacle into three parts, (15) and allowed two of them to the priests, as a place accessible and common, he denoted the land and the sea, these being of general access to all; but he set apart the third division for God, because heaven is inaccessible to men. And when he ordered twelve loaves to be set on the table, he denoted the year, as distinguished into so many months. By branching out the candlestick into seventy parts, he secretly intimated the Decani, or seventy divisions of the planets; and as to the seven lamps upon the candlesticks, they referred to the course of the planets, of which that is the number. The veils, too, which were composed of four things, they declared the four elements; for the fine linen was proper to signify the earth, because the flax grows out of the earth; the purple signified the sea, because that color is dyed by the blood of a sea shell-fish; the blue is fit to signify the air; and the scarlet will naturally be an indication of fire. Now the vestment of the high priest being made of linen, signified the earth; the blue denoted the sky, being like lightning in its pomegranates, and in the noise of the bells resembling thunder. And for the ephod, it showed that God had made the universe of four elements; and as for the gold interwoven, I suppose it related to the splendor by which all things are enlightened. He also appointed the breastplate to be placed in the middle of the ephod, to resemble the earth, for that has the very middle place of the world. And the girdle which encompassed the high priest round, signified the ocean, for that goes round about and includes the universe. Each of the sardonyxes declares to us the sun and the moon; those, I mean, that were in the nature of buttons on the high priest's shoulders. And for the twelve stones, whether we understand by them the months, or whether we understand the like number of the signs of that circle which the Greeks call the Zodiac, we shall not be mistaken in their meaning. And for the mitre, which was of a blue color, it seems to me to mean heaven; for how otherwise could the name of God be inscribed upon it? That it was also illustrated with a crown, and that of gold also, is because of that splendor with which God is pleased. Let this explication (16) suffice at present, since the course of my narration will often, and on many occasions, afford me the opportunity of enlarging upon the virtue of our legislator.

God himself has determined that Aaron is worthy of this honor, and has chosen him for his priest, as knowing him to be the most righteous person among you. So that he is to put on the vestments which are consecrated to God; he is to have the care of the altars, and to make provision for the sacrifices; and he it is that must put up prayers for you to God, who will readily hear them, not only because he is himself solicitous for your nation, but also because he will receive them as offered by one that he hath himself chosen to this office."