Mesorat%20hashas for Yoma 46:15

אמר רבי שתי תשובות בדבר חדא דאבנטו של כהן גדול לא זה הוא אבנטו של כהן הדיוט ועוד בגדים שנשתמשת בהן קדושה חמורה תשתמש בהן קדושה קלה אלא מה תלמוד לומר ילבש

Shall we say that the point at issue is the same as between the following Tannaim: '[And his linen breeches shall he put] on his flesh.' Why does Scripture say: 'Shall he put on? '<span class="x" onmousemove="('comment',' Lev. XVI, 4: The text could have stated 'He shall put on the holy tunic and the linen breeches on his flesh'. The word 'yilbash' ('he shall put on') is superfluous. The word 'yilbash' is a sort of terminus technicus for complete dress, i.e., the four garments.');">¹⁸</span> That is meant to include the [obligation of wearing] mitre and girdle for the clearing off of the ashes - this is the opinion of R'Judah. R'Dosa says: That means to include [the rule] that the [four white] garments worn by the high priest on the Day of Atonement may be worn by the common priest [during the remainder of the year].<span class="x" onmousemove="('comment',' [He utilizes yilbash, written here, for the purpose of a gezerah shawah with yilbash mentioned in connection with the four garments put on by the high priest on the Day of Atonement. V. Lev. XVI, 4 to teach this rule.]');">¹⁹</span> Rabbi said: There are two refutations to this matter. One: the girdle of the high priest<span class="x" onmousemove="('comment',' Included in the four garments worn by the high priest on the Day of Atonement.');">²⁰</span> is different from that of the common priest.<span class="x" onmousemove="('comment',' V. supra p. 55, n. 6. So that the ordinary priests could not wear the four garments of the high priests.');">²¹</span> Two: shall garments used at a service of solemn holiness be worn at a service of lesser holiness? - But what, rather, is the significance of 'yilbash'?

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