A sharp transition occurs in the description of the priestly garments, shifting focus from the magnificent, eight-piece wardrobe of the High Priest to the uniforms of the standard priests. Though fewer in number and simpler in design, these garments serve the exact same purpose: to set the priests apart from the rest of the nation and grant them a dignified, elevated status as servants of God.
The primary approach among commentators is that the standard priests wore only four garments, which were essentially a subset of the High Priest's attire [רש״י, מזרחי, שפתי חכמים]. These consisted of a tunic, a sash, a headdress, and trousers. All the clothing was made of white linen, with the exception of the sash, which was a woven mixture of linen and wool [מלבי״ם, ביאור ישר]. Interestingly, while the other garments were designed to project honor and glory, the trousers served a strictly practical purpose. Their function was to cover the body for modesty, which is why they are categorized separately from the garments of splendor [גור אריה].
The tunics were crafted from a simple woven fabric [קאסוטו]. Each priest was provided with two tunics, a necessity explained in two different ways. Because the garment was worn directly against the skin and absorbed sweat, a fresh replacement always needed to be ready [תורה תמימה]. An alternative perspective suggests that one tunic was designated for the messy morning task of removing ashes from the altar, while a second, clean tunic was reserved for the regular sacrificial service [פרדס יוסף]. Over these tunics, the priests wrapped their sashes. Since the standard priests did not wear the outer robe of the High Priest, their sashes were completely visible. Consequently, these belts were crafted with exceptionally beautiful and elegant embroidery [קאסוטו].
On their heads, the priests wore tall, upward-pointing hats without brims, designed to resemble the shape of a hill [רש״ר הירש, אבן עזרא, ביאור שטיינזלץ]. While the High Priest wore a specific type of wrapped turban, the standard priests wore these distinct, towering hats [רלב״ג]. A fascinating contrast emerges regarding the size of these head coverings. The primary approach suggests that the High Priest's turban was actually smaller, as he needed to leave space on his forehead for his phylacteries and the golden headplate. The standard priest, who did not wear a golden plate, covered his entire head with a much larger hat [ריב״א, הדר זקנים, חזקוני, ביאור ישר].
The ultimate purpose of this attire was to ensure the priests appeared honorable and glorious, making them deeply respected in the eyes of the people [העמק דבר, ביאור שטיינזלץ]. Some maintain that this requirement for special beauty applies specifically to the headdresses [רשב״ם]. However, others view this standard of dignity as a strict legal condition for the entire service; if the garments were not beautiful and respectable, the priest's service was rendered invalid [רלב״ג]. This expectation operates on two levels: the basic demand for honor dictates that the clothing must never be torn or worn out, while the added expectation of glory introduces an ideal standard, suggesting that the garments should preferably be brand new [אור החיים].