ציטירנדיקער פּירוש אויף אסתר 6:7

ואת בגדי השרד, “and the knit vestments, etc.” According to Rashi the vestments mentioned here were the covers in which the furnishings of the Tabernacle were wrapped while the Israelites were en route from one encampment to the next. The literal meaning of the word שרד appears to be that the fabric of these vestments was very porous, like knitwear. According to Nachmanides this is not the issue, but the word שרד indicates that only one single kind of yarn was used in the construction of these covers, as opposed to the ceremonial garments of the High Priest which consisted of a variety of yarns all used in the making of a single garment. At any rate, I have an additional and basic difficulty with Rashi’s commentary. It appears unlikely that G’d would instruct Moses to have vestments made without telling him how many, what size, and what materials these were to be made of. Furthermore, what is astounding, if Rashi were correct, is that such auxiliary vestments would be mentioned ahead of the ceremonial garments of Aaron, or even before the garments of the ordinary priests. Moreover, the expression לשרת בקודש used in 35,19 is totally incomprehensible; what “service” would these vestments possibly perform if their purpose were just to serve as covers for the Tabernacle’s furnishings? Also what is the meaning of the words in verse 6 ועשו את כל אשר צויתיך, “they are to do in accordance with all that I commanded you,” and what follows are a list of things including the בגדי השרד?” Seeing the making of the בגדי השרד had not been commanded to Moses as yet how could they have been included in what is described in verses 7-11? From the words of our sages it would appear that the vestments referred to as בגדי השרד are none other than the priestly garments, and the reason that they are here referred to by the description בגדי השרד, is that the wearer be uniquely distinguished among his people. The word שריד appears in a similar context as referring to the unique phenomenon of someone escaping the general slaughter of Israel’s enemies in Joshua 8,22, and again in the sense of someone unique in Jeremiah The message here is that only one single individual in his generation may be clothed in these garments, i.e. the High Priest Aaron, and after his death the High Priest who replaces him. This may also be the reason why these garments are referred to for all times as בגדי אהרן, Aaron’s garments, not plain “the High Priest’s garments.” The term בגדי אהרן reflects the unique honour bestowed upon Aaron for whom these garments were designed and fashioned. It is not for nothing that the Torah refers to these garments as being לכבוד ולתפארת, “as marks of honour and glory.” This is also why in our literature the term בגדי השרד is equated with בגדי מלכות, “Royal garments,” garments reflecting the glory and authority of the king. As such they become automatically בגדי הקודש, the garments reflecting the sacred duties performed by their wearer. No one else is allowed to wear them. [we know of the unique image of the wearer of these garments when Haman desired to be dressed in the king’s clothes as a mark of the king’s regard for him. Esther, 6, 7-10. Ed.] When we are told in Parshat Pekudey that these garments were woven from blue wool, purple coloured wool, and red wool; it is noticeable that on that occasion no mention is made of the material שש, i.e. fine linen; the reason is that linen, even the finest linen, was considered as inferior to the three kinds of dyed wool mentioned. (compare Exodus) Possibly, there had been no excess donations of these three kinds of woolen threads. Seeing that in our verse the mention of the purpose of these garments to perform holy service in them has been omitted, the Torah may instead have referred to them as בגדי השרד as an alternate way of informing us of the distinction of these garments.