(Leviticus 6:3-4) "And the priest shall put on his linen garment (middo bad)" - "middo," according to his measure. "Bad," that they be of fine linen (butz). "Bad," that they be new. "Bad," that they be twisted. "Bad," that their thread be sixfold. "Bad," that he not wear ordinary clothes together with them. Abaye said to Rav Yosef: It is well that they be of fine linen - it teaches us that fine linen, yes, anything else, no. But "bad, that they be new" - new, yes, worn out, no? Yet was it not taught that worn-out ones are valid? And by your reasoning, "bad, that their thread be sixfold" - "bad" implies each one by itself! Rather, this is what it means: garments in which "bad" is stated must be of fine linen, new, twisted, with thread sixfold; some of these are for the ideal performance, and some are indispensable. From where do we know that this "bad" is linen? Rabbi Yose bar Chanina said: a thing that comes up from the ground stalk by stalk (bad be-bad). But say it is wool! Wool splits. Linen also splits! Linen splits only by being beaten. Ravina said: from here, "linen turbans" (Ezekiel 44:18). But before Ezekiel came, from where did we know it? It is a received tradition, and Ezekiel came and based it upon a verse. What does "he shall put on" teach? To include the turban and the sash for the removal of the ashes, the words of Rabbi Yehuda. Rabbi Dosa says: to include the garments of the High Priest on the Day of Atonement, that they are valid for an ordinary priest. Rabbi says: there are two refutations of this matter. One: the sash of the High Priest is not the same as the sash of the ordinary priest.
The Linen Garments the Priest Wore to Lift the Ashes
Yalkut Shimoni on Torah 483:1
(ויקרא ו ג-ד) וְלָבַשׁ הַכֹּהֵן מִדּוֹ בַד, מִדּוֹ כְּמִדָּתוֹ. בַּד, שֶׁיְּהוּ שֶׁל בּוּץ. בַּד, שֶׁיְּהוּ חֲדָשִׁים. בַּד, שֶׁיְּהוּ שְׁזוּרִין. בַּד, שֶׁיְּהֵא חוּטָן כָּפוּל שִׁשָּׁה. בַּד, שֶׁלֹּא יִלְבַּשׁ בִּגְדֵי חֹל עִמָּהֶן. אֲמַר אַבָּיֵי לְרַב יוֹסֵף, בִּשְׁלָמָא שֶׁיְּהֵא שֶׁל בּוּץ קָא מַשְׁמַע לָן דְּבוּץ אִין מִידִי אַחְרִינָא לָא, אֶלָּא בַּד שֶׁיְּהוּ חֲדָשִׁים, חֲדָשִׁים אִין מְשֻׁחָקִים לָא, וְהָתַנְיָא מְשֻׁחָקִים כְּשֵׁרִין, וּלְטַעְמִיךְ בַּד שֶׁיְּהֵא חוּטָן כָּפוּל שִׁשָּׁה, "בַּד", חָד חָד לְחוּדֵיהּ מַשְׁמַע, אֶלָּא הָכִי קָאָמַר בְּגָדִים שֶׁנֶּאֱמַר בָּהֶן "בַּד" צְרִיכִין שֶׁיְּהוּ שֶׁל בּוּץ, חֲדָשִׁים, שְׁזוּרִין, שֶׁיְּהֵא חוּטָן כָּפוּל שִׁשָּׁה, יֵשׁ מֵהֶן לְמִצְוָה, וְיֵשׁ מֵהֶן לְעַכֵּב. מִמַּאי דְּהַאי בַּד, כִּיתָנָא הוּא, אֲמַר רַבִּי יוֹסִי בַּר חֲנִינָא, דָּבָר הָעוֹלֶה מִן הַקַּרְקַע בַּד בְּבַד. וְאֵימָא עַמְרָא, עַמְרָא מִיפְצַל, כִּיתָנָא נַמִּי מִיפְצַל, עַל יְדֵי לַקוּתָא מִיפְצַל. רָבִינָא אֲמַר, מֵהָכָא, "פְּאֵרֵי פִּשְׁתִּים". וְהָא עַד דְּלָא אֲתָא יְחֶזְקֵאל מְנָלַן. גְּמָרָא גְּמִירֵי לָה, וַאֲתָא יְחֶזְקֵאל וְאַסְמְכָה אַקְּרָא. מַה תַּלְמוּד לוֹמַר "יִלְבַּשׁ", לְהָבִיא מִצְנֶפֶת וְאַבְנֵט לַהֲרָמַת הַדֶּשֶׁן, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי דּוֹסָא אוֹמֵר לְהָבִיא בִּגְדֵי כֹהֵן גָּדוֹל בְּיוֹם הַכִּפּוּרִים שֶׁהֵן כְּשֵׁרִין לְכֹהֵן הֶדְיוֹט. רַבִּי אוֹמֵר שְׁתֵּי תְּשׁוּבוֹת בַּדָּבָר, חָדָא אַבְנֵט שֶׁל כֹּהֵן גָּדוֹל לֹא זֶהוּ אַבְנֵטוֹ שֶׁל כֹּהֵן הֶדְיוֹט.