וּמִן־הַתְּכֵ֤לֶת וְהָֽאַרְגָּמָן֙ וְתוֹלַ֣עַת הַשָּׁנִ֔י עָשׂ֥וּ בִגְדֵי־שְׂרָ֖ד לְשָׁרֵ֣ת בַּקֹּ֑דֶשׁ וַֽיַּעֲשׂ֞וּ אֶת־בִּגְדֵ֤י הַקֹּ֙דֶשׁ֙ אֲשֶׁ֣ר לְאַהֲרֹ֔ן כַּאֲשֶׁ֛ר צִוָּ֥ה יְהוָ֖ה אֶת־מֹשֶֽׁה׃ (פ)
און פֿון דער בלאָער װאָל, און דעם פּורפּל, און דעם װערמילרױט, האָט מען געמאַכט די געשטריקטע קלײדער אױף צו דינען אין הײליקטום, און געמאַכט די הײליקע קלײדער װאָס פֿאַר אהרֹנען, אַזױ װי גאָט האָט באַפֿױלן משהן.
Ramban
AND EVERY WISE-HEARTED MAN AMONG THEM THAT WROUGHT THE WORK, MADE THE TABERNACLE OF TEN CURTAINS. The Torah has repeated the [description of the] work of the Tabernacle five times.551. When commanding to make it — designating each part specifically [in the section of Terumah — Chapters 25-27, and in parts of Tetzaveh]. 2. In a general way [in the section of Ki Thisa — 31:6-11]. 3. At the time of the actual making thereof — in a general way [at the beginning of this section — 35:10-19]. 4. Specifically at the time of construction. For even though this is not mentioned expressly, yet Moses surely told them details, such as that the curtains should be of such and such a length, etc., as will be explained by Ramban further on. 5. The specific account of how each part was made [beginning with our verse here]. It mentions the whole of it at the time of the command in detail, and in general terms. First it says, “and you shall make it thus,” “and you shall make it thus,” and then it mentioned all things in a general way, and they will make all that I have commanded thee: the Tent of Meeting, and the ark of the Testimony,56Above, 31:6-7. — This is the second time it is mentioned (see above, Note 55). until according to all that I have commanded thee shall they do.57Ibid., Verse 11. The reason [why the command is repeated in a general way], is that G-d commanded Moses that he should tell Bezalel and Oholiab and all the wise men about the work in general terms, and only afterwards should they begin to do it, for they would not be suited for the sacred work until they had heard the scope of the whole undertaking and understood it all, and only then could they accept it upon themselves, when they know how to finish it. At the time of its actual construction he described it to them first in the general way as mentioned here, saying, let every wise-hearted man among you come, and make all that the Eternal hath commanded: the Tabernacle, its tent, etc.58Ibid., 35:10-11. This is the third time (see Note 55). The statement of the details is, however, missing here; for surely Moses had to say to the wise men who did the work: “make the Tabernacle of ten curtains, each curtain of such-and-such a length and such-and-such a width,” and so on with the whole work. This procedure [of Moses’ telling the workers the exact details of the measurements] Scripture does not mention, for it is understood that he told them everything in order, since they made each part exactly as prescribed. And the reason why Scripture does not mention it is that it was not necessary for Moses to go with them into the smallest details as they are mentioned at the command and the construction; instead, he told it to them briefly, as if to say that they should make the Tabernacle of ten curtains, five opposite five, and they themselves understood that they had to make loops corresponding to clasps of gold in order to couple the curtains together. Similarly with the rest of the work, he hinted to them the matter in brief, and they understood everything. It is for this reason that Scripture does not dwell at length on this detail [of Moses’ instruction to the workers], since its hints [at the same time] at their wisdom, understanding, and good sense. After this Scripture describes again the whole work in a specific way as at first, stating, And every wise-hearted man among them that wrought the work made the Tabernacle; and he made curtains of goats’ hair;59Further, Verse 14. and he made the boards etc.60Ibid., Verse 20.
Now it would have been sufficient in this whole subject for Scripture to have said, “and Moses told the whole congregation of the children of Israel all the work which G-d had commanded him,” and then say, “and the children of Israel did according to all that the Eternal had commanded Moses, so did they.61Ibid., 39:42. And Moses saw all the work, and behold they had done it, as the Eternal had commanded, even so had they done it. And Moses blessed them.”62Ibid., Verse 43. Scripture, however, wanted to state that Moses mentioned to the whole congregation of the children of Israel and the wise men who were there all the work in general, for he intended thereby to stir the people to donate sufficiently for the large work, and in order also that the wise men should hear [the entire scope of the work] and would know if they could undertake to do everything as he had been commanded. Then Scripture mentions in detail the whole work in order to tell us that all the wise men worked on the Tabernacle. It is with reference to this that Scripture states here, And every wise-hearted man among them that wrought the work made the Tabernacle of ten curtains. The verses stating, and he made curtains of goats’ hair,59Further, Verse 14. and he made the boards,60Ibid., Verse 20. mean: “and every wise-hearted man made the curtains of goats’ hair,” [not Bezalel alone].
In the case of the ark, however, Scripture mentions specifically, and Bezalel made the ark,63Ibid., 37:1. in order to say that the greatest craftsman amongst them made the ark alone. The reason for this is because he was filled with the spirit of G-d, in wisdom, and understanding, and in knowledge,64Above, 31:3. so that he could contemplate its meaning and make it with the proper intention. For in the actual making of the ark there was no great craftsmanship entailed, there being amongst the other work things which required greater skill than that of the ark. [Hence we must conclude that Bezalel was required to make the ark on account of its great significance.]
Then Scripture again states without elaboration, and he made the table,65Further, 37:10. and he made the candelabrum.66Ibid., Verse 17. In the opinion of Rabbi Abraham ibn Ezra,63Ibid., 37:1. this alludes to Bezalel who made all the sacred vessels. But this is not my opinion, for in the case of the court of the Tabernacle it likewise says, and he made the court.67Ibid., 38:9. And it would not be reasonable to say that Bezalel alone made the court. Rather, this refers back to every wise-hearted man as mentioned in the making of the Tabernacle.68Mentioned here in the verse before us (36:8), and as explained above.
After Scripture completed the account of the construction of the Tabernacle in general and particular terms, it mentions their bringing it to Moses in a general way, stating, And they brought the Tabernacle unto Moses, the Tent, and all its vessels etc.,69Further, 39:33. in order to tell of their wisdom, in that they brought everything in order and no one brought his work to Moses until the whole work had been completed, as Scripture says, Thus was finished all the work of the Tabernacle of the Tent of Meeting.70Ibid., Verse 32. After it was finished they all gathered and showed it to Moses in order, saying at first: “Our Rabbi, here is the Tent and there are its vessels,” and afterwards they said, “Here is the ark and here are its staves,” and so on with everything.
Now [in this whole section of Vayakheil] Scripture does not state that the Tabernacle and its vessels were made “as the Eternal commanded Moses.” But in the next section of Eileh Pekudei, with reference to the garments of priesthood, it mentions such a statement at each item. The reason for this is that the whole work of the Tabernacle is included in the verse mentioned at the end, And Bezalel the son of Uri… made all that the Eternal commanded Moses.71Ibid., 38:22. Perhaps it is because of the change of the order, as our Rabbis have mentioned.72Berachoth 55a. Moses told Bezalel to make “the ark, vessels and the Tabernacle.” But Bezalel said to him, “It is the way of the world first to build a house and then to place in it its various utensils. Perhaps G-d told you to make the Tabernacle, and then the ark and vessels.” Moses consented, and Bezalel made them in this order.
In general, then, all this repetition in the account of the Tabernacle is a sign of love and distinction, showing that G-d desires the work, and He mentions it in His Torah many times in order to increase the reward of those who engage themselves in its study. This is similar to what the Rabbis have said in the Midrash:73Bereshith Rabbah 60:11. “The ordinary conversation of the servants of the patriarchs’ homes is more pleasing to the Holy One, blessed be He, than even the Torah-discourses of their children, for the section about Eliezer [as he recounts his journey],74Genesis 24:34-48. comprises two or three columns in the Torah, [whereas many important principles of the Torah are derived from only slight references in the text].”
Now it would have been sufficient in this whole subject for Scripture to have said, “and Moses told the whole congregation of the children of Israel all the work which G-d had commanded him,” and then say, “and the children of Israel did according to all that the Eternal had commanded Moses, so did they.61Ibid., 39:42. And Moses saw all the work, and behold they had done it, as the Eternal had commanded, even so had they done it. And Moses blessed them.”62Ibid., Verse 43. Scripture, however, wanted to state that Moses mentioned to the whole congregation of the children of Israel and the wise men who were there all the work in general, for he intended thereby to stir the people to donate sufficiently for the large work, and in order also that the wise men should hear [the entire scope of the work] and would know if they could undertake to do everything as he had been commanded. Then Scripture mentions in detail the whole work in order to tell us that all the wise men worked on the Tabernacle. It is with reference to this that Scripture states here, And every wise-hearted man among them that wrought the work made the Tabernacle of ten curtains. The verses stating, and he made curtains of goats’ hair,59Further, Verse 14. and he made the boards,60Ibid., Verse 20. mean: “and every wise-hearted man made the curtains of goats’ hair,” [not Bezalel alone].
In the case of the ark, however, Scripture mentions specifically, and Bezalel made the ark,63Ibid., 37:1. in order to say that the greatest craftsman amongst them made the ark alone. The reason for this is because he was filled with the spirit of G-d, in wisdom, and understanding, and in knowledge,64Above, 31:3. so that he could contemplate its meaning and make it with the proper intention. For in the actual making of the ark there was no great craftsmanship entailed, there being amongst the other work things which required greater skill than that of the ark. [Hence we must conclude that Bezalel was required to make the ark on account of its great significance.]
Then Scripture again states without elaboration, and he made the table,65Further, 37:10. and he made the candelabrum.66Ibid., Verse 17. In the opinion of Rabbi Abraham ibn Ezra,63Ibid., 37:1. this alludes to Bezalel who made all the sacred vessels. But this is not my opinion, for in the case of the court of the Tabernacle it likewise says, and he made the court.67Ibid., 38:9. And it would not be reasonable to say that Bezalel alone made the court. Rather, this refers back to every wise-hearted man as mentioned in the making of the Tabernacle.68Mentioned here in the verse before us (36:8), and as explained above.
After Scripture completed the account of the construction of the Tabernacle in general and particular terms, it mentions their bringing it to Moses in a general way, stating, And they brought the Tabernacle unto Moses, the Tent, and all its vessels etc.,69Further, 39:33. in order to tell of their wisdom, in that they brought everything in order and no one brought his work to Moses until the whole work had been completed, as Scripture says, Thus was finished all the work of the Tabernacle of the Tent of Meeting.70Ibid., Verse 32. After it was finished they all gathered and showed it to Moses in order, saying at first: “Our Rabbi, here is the Tent and there are its vessels,” and afterwards they said, “Here is the ark and here are its staves,” and so on with everything.
Now [in this whole section of Vayakheil] Scripture does not state that the Tabernacle and its vessels were made “as the Eternal commanded Moses.” But in the next section of Eileh Pekudei, with reference to the garments of priesthood, it mentions such a statement at each item. The reason for this is that the whole work of the Tabernacle is included in the verse mentioned at the end, And Bezalel the son of Uri… made all that the Eternal commanded Moses.71Ibid., 38:22. Perhaps it is because of the change of the order, as our Rabbis have mentioned.72Berachoth 55a. Moses told Bezalel to make “the ark, vessels and the Tabernacle.” But Bezalel said to him, “It is the way of the world first to build a house and then to place in it its various utensils. Perhaps G-d told you to make the Tabernacle, and then the ark and vessels.” Moses consented, and Bezalel made them in this order.
In general, then, all this repetition in the account of the Tabernacle is a sign of love and distinction, showing that G-d desires the work, and He mentions it in His Torah many times in order to increase the reward of those who engage themselves in its study. This is similar to what the Rabbis have said in the Midrash:73Bereshith Rabbah 60:11. “The ordinary conversation of the servants of the patriarchs’ homes is more pleasing to the Holy One, blessed be He, than even the Torah-discourses of their children, for the section about Eliezer [as he recounts his journey],74Genesis 24:34-48. comprises two or three columns in the Torah, [whereas many important principles of the Torah are derived from only slight references in the text].”
Rashi
ואת בגדי השרד AND THE GARMENTS OF THE SERVICE — I think — according to the plain sense of the verse — that one cannot say that Scripture is here speaking of (referring to) the priestly garments, because to them refer the next words: “and the garments of holiness for Aaron the priest, and the garments of his sons to minister as priests”. But these בגדי שרד are identical with the garments of blue purple wool, and red purple wool, and crimson wool which are mentioned in the chapter (Numbers IV.) giving an account of Israel’s encampments: (Numbers 4:12) “and they shall put them in a garment of blue purple”; (Numbers 4:13) “and spread a garment of red purple thereon”; (Numbers 4:8) “and they shall spread upon them a garment of crimson”. And indeed my opinion appears correct, because it is said, (Exodus 39:1) “And of the blue purple, and of the red purple, and of the crimson, they made garments of the service (בגדי שרד) to minister in the holiness”, and linen is not mentioned among them (these materials). Now if Scripture were speaking of the priestly garments it could not have omitted “linen”“, for we do not find in respect of even one of them (of the priestly garments) mention of red purple or crimson without linen.
Ramban
AND THE GARMENTS OF ‘HA’SROD.’214Rashi explains it as “the garments of net-work” [with which the sacred vessels were covered during the journeyings]. Ramban will differ with this interpretation. I do not know why He did not command the making of these garments at the beginning, as He did concerning all the [rest of the] work of the Tabernacle and the garments of Aaron and his sons, for it would have been proper that He say to Moses, “and thou shalt make cloth of blue-purple to cover with it the ark,215Numbers 4:6. and a red-purple cloth to cover with it the altar,216Ibid., Verse 13. and a cloth of scarlet to cover with it the table,” and now when charging Moses about those who were to make these things, He should have included these garments with the rest of the work. Perhaps there was no insistence on how they were to be made, and they could have made these garments of srod of one kind alone, but they made them of blue-purple, red-purple and scarlet. They did not want to make them of linen, as that is not distinguished, as are those other colors. After they made them, G-d willed that the blue-purple cloth be for the ark, the red-purple for the altar, and the scarlet for the table. Therefore, it was sufficient to command them in brief [here] when He gave the command about those who were to do all the work, for these garments of ‘ha’srod’ were to be made according to their understanding.
Now it is not befitting that a garment made to cover [the sacred vessels] should have many holes in it, as Rashi has said. Rather, the word ha’srod is of the term sarid (a lone survivor), because all these garments were of one kind,217I.e. wool, excepting that they were colored differently: blue-purple, red-purple, and scarlet. as Rabbi Abraham ibn Ezra said.
All this I have written in accordance with the line of thought of Rashi. Yet all this availeth me nothing.218Esther 5:13. For what meaning is there in the Holy One, blessed be He, saying to Moses that they should make “garments of kela,”219The Hebrew word kla’im (hangings) (above 27:9) Onkelos translates s’radin. Similarly he translates the Hebrew word michbar (grate) (ibid., Verse 4) as s’rada. On the basis of these translations of Onkelos, Rashi suggests here that the word ha’srod is an Aramaic term, which means “garments of net-work,” because they were made with many holes. — It is with reference to this basis for Rashi’s explanation that Ramban says, “garments of kela.” or “garments of s’ridah,” without explaining to him how many of them there should be, two or a hundred, how long and wide they should be, and why they should be made altogether, since the matter cannot be understood at all from this communication [stated here]? Moreover, why are they mentioned always before the garments of Aaron?220In the verse before us: And the garments of ‘ha’srod,’ and the holy garments for Aaron etc. — Likewise further, 35:19, and 39:41. Besides, what is the meaning of the phrase, the garments of ‘ha’srod’, for ministering in the holy place,221Further, 35:19. for this seems to refer to the sacrificial rites in the holy place, just as He says, or when they come near to the altar to minister222Above, 30:20. in the holy place. Similarly, even he who cometh into the Tent of Meeting to minister in the holy place223Ibid., 29:30. does not refer to outer work, or the carrying of the holy vessels. Furthermore, it is written, and they will make all that I commanded thee: the Tent of Meeting etc., and the garments of ‘ha’srod’ etc., and the incense of sweet spices; according to all that I have commanded thee shall they do.224Verses 6-11. But He had not commanded him before about the garments of ‘ha’srod’ at all!
What appears from the words of our Rabbis is that the garments of ‘ha’srod’ are the actual garments of the priesthood. This is mentioned in Tractate Yoma.225Yoma 72 a-b. “What is the meaning of the verse, the garments of ‘ha’srod’ for ministering in the holy place (further 35:19)? If not for the garments of the priesthood [which are worn during the service which brings atonement to Israel], there would not have been left a survivor [a sarid] of Israel’s enemies.” The final expression is a euphemism. But the whole quotation shows that the garments of ‘ha’srod’ refer to the actual garments of the priests. If that is so, it is correct that we translate the garments of ‘ha’srod’ as “the garments of uniqueness,” that is to say, the garments which when worn designate the outstanding one of the people, the highest among his brethren.226Leviticus 21:10. Similarly, ‘u’basridim’ whom the Eternal shall call227Joel 3:5. means the remnants of those who have survived, [the word being] of the root, escape ‘v’sarid’ (and remain).228Jeremiah 44:14. [The garments of ‘ha’srod’] thus allude to the garments of Aaron, which are so called [‘unique’] because only one of the generation may wear them — Aaron in his lifetime, and after him the priest that is highest… upon whose head the anointing oil is poured, and that is consecrated to put on the garments.226Leviticus 21:10. And Scripture always mentions Aaron’s garments in a way of honor, as it says: for splendor and for beauty;229Above, 28:2. holy garments;230Ibid., Verse 4. the golden plate, the holy crown.231Leviticus 8:9. It is for this reason that they are called the garments of ‘ha’srod’ — garments of royalty. This is the meaning of the verse, And the garments of ‘ha’srod’ (the High Priest) to minister in the holy place, and the holy garments for Aaron the priest, Scripture thus reverting [in the second half of the verse] to explain [that the garments of ha’srod are for Aaron]. Similarly it is mentioned in the section beginning, And they brought the Tabernacle unto Moses.232Further, 39:33. In Verse 41 there it is stated: the garments of ‘ha’srod'… the holy garments for Aaron the priest. And the reason why in this section of See, I have called by name233Verse 2. it says, And the garments of ‘ha’srod,’ ‘and’ the holy garments for Aaron the priest [when the second half of the verse should have been without the connective vav which signifies “and,” since, as explained, it is in apposition to the first234See also Note 232; further in 39:41 the connective “and” is not used by Scripture. The question then appears why is it mentioned here.], is to indicate that these garments are superior in two qualities: they are garments of ha’srod [the High Priesthood], and they are garments of holiness. This is in order to tell us that only the outstanding one among the people should wear them, [and only] when he comes in to minister in the holy place. And seeing that He did not mention here the phrase, to minister in the holy place,223Ibid., 29:30. He added in explanation that they are garments of s’rod and garments of holiness. Besides, there are many cases in Scripture where a redundant vav occurs. And the reason why Scripture states, And of the blue-purple, and red-purple, and scarlet, they made garments of ‘srod,’235Further, 39:1. And if, as explained above, srod is a term referring to the garments of the High Priest, why then does the verse not mention the linen, of which the garments of Aaron were also made? This is because etc. is because it comes to explain These are the accounts of the Tabernacle,236Ibid., 38:21. giving an accounting — because of their importance — of the gold, silver and brass, how much of them the Israelites brought and what they did with them; therefore it then said afterwards that of the blue-purple, and the red-purple, and scarlet which were brought to them they made the garments of ‘srod’ (the High Priest), neither more nor less. Thus it did not mention the linen because it is not as costly a matter [as the rest]. Perhaps they brought so much [of the linen] that it was left over [and therefore Scripture did not mention it]. Then Scripture there refers back and explains [what they did with the blue-purple, the red-purple, etc.] and says, and they made the holy garments for Aaron, as the Eternal commanded Moses,235Further, 39:1. And if, as explained above, srod is a term referring to the garments of the High Priest, why then does the verse not mention the linen, of which the garments of Aaron were also made? This is because etc. And he made the ephod of gold,237Ibid., 39:2. and then finished the [whole] subject.
Now it is not befitting that a garment made to cover [the sacred vessels] should have many holes in it, as Rashi has said. Rather, the word ha’srod is of the term sarid (a lone survivor), because all these garments were of one kind,217I.e. wool, excepting that they were colored differently: blue-purple, red-purple, and scarlet. as Rabbi Abraham ibn Ezra said.
All this I have written in accordance with the line of thought of Rashi. Yet all this availeth me nothing.218Esther 5:13. For what meaning is there in the Holy One, blessed be He, saying to Moses that they should make “garments of kela,”219The Hebrew word kla’im (hangings) (above 27:9) Onkelos translates s’radin. Similarly he translates the Hebrew word michbar (grate) (ibid., Verse 4) as s’rada. On the basis of these translations of Onkelos, Rashi suggests here that the word ha’srod is an Aramaic term, which means “garments of net-work,” because they were made with many holes. — It is with reference to this basis for Rashi’s explanation that Ramban says, “garments of kela.” or “garments of s’ridah,” without explaining to him how many of them there should be, two or a hundred, how long and wide they should be, and why they should be made altogether, since the matter cannot be understood at all from this communication [stated here]? Moreover, why are they mentioned always before the garments of Aaron?220In the verse before us: And the garments of ‘ha’srod,’ and the holy garments for Aaron etc. — Likewise further, 35:19, and 39:41. Besides, what is the meaning of the phrase, the garments of ‘ha’srod’, for ministering in the holy place,221Further, 35:19. for this seems to refer to the sacrificial rites in the holy place, just as He says, or when they come near to the altar to minister222Above, 30:20. in the holy place. Similarly, even he who cometh into the Tent of Meeting to minister in the holy place223Ibid., 29:30. does not refer to outer work, or the carrying of the holy vessels. Furthermore, it is written, and they will make all that I commanded thee: the Tent of Meeting etc., and the garments of ‘ha’srod’ etc., and the incense of sweet spices; according to all that I have commanded thee shall they do.224Verses 6-11. But He had not commanded him before about the garments of ‘ha’srod’ at all!
What appears from the words of our Rabbis is that the garments of ‘ha’srod’ are the actual garments of the priesthood. This is mentioned in Tractate Yoma.225Yoma 72 a-b. “What is the meaning of the verse, the garments of ‘ha’srod’ for ministering in the holy place (further 35:19)? If not for the garments of the priesthood [which are worn during the service which brings atonement to Israel], there would not have been left a survivor [a sarid] of Israel’s enemies.” The final expression is a euphemism. But the whole quotation shows that the garments of ‘ha’srod’ refer to the actual garments of the priests. If that is so, it is correct that we translate the garments of ‘ha’srod’ as “the garments of uniqueness,” that is to say, the garments which when worn designate the outstanding one of the people, the highest among his brethren.226Leviticus 21:10. Similarly, ‘u’basridim’ whom the Eternal shall call227Joel 3:5. means the remnants of those who have survived, [the word being] of the root, escape ‘v’sarid’ (and remain).228Jeremiah 44:14. [The garments of ‘ha’srod’] thus allude to the garments of Aaron, which are so called [‘unique’] because only one of the generation may wear them — Aaron in his lifetime, and after him the priest that is highest… upon whose head the anointing oil is poured, and that is consecrated to put on the garments.226Leviticus 21:10. And Scripture always mentions Aaron’s garments in a way of honor, as it says: for splendor and for beauty;229Above, 28:2. holy garments;230Ibid., Verse 4. the golden plate, the holy crown.231Leviticus 8:9. It is for this reason that they are called the garments of ‘ha’srod’ — garments of royalty. This is the meaning of the verse, And the garments of ‘ha’srod’ (the High Priest) to minister in the holy place, and the holy garments for Aaron the priest, Scripture thus reverting [in the second half of the verse] to explain [that the garments of ha’srod are for Aaron]. Similarly it is mentioned in the section beginning, And they brought the Tabernacle unto Moses.232Further, 39:33. In Verse 41 there it is stated: the garments of ‘ha’srod'… the holy garments for Aaron the priest. And the reason why in this section of See, I have called by name233Verse 2. it says, And the garments of ‘ha’srod,’ ‘and’ the holy garments for Aaron the priest [when the second half of the verse should have been without the connective vav which signifies “and,” since, as explained, it is in apposition to the first234See also Note 232; further in 39:41 the connective “and” is not used by Scripture. The question then appears why is it mentioned here.], is to indicate that these garments are superior in two qualities: they are garments of ha’srod [the High Priesthood], and they are garments of holiness. This is in order to tell us that only the outstanding one among the people should wear them, [and only] when he comes in to minister in the holy place. And seeing that He did not mention here the phrase, to minister in the holy place,223Ibid., 29:30. He added in explanation that they are garments of s’rod and garments of holiness. Besides, there are many cases in Scripture where a redundant vav occurs. And the reason why Scripture states, And of the blue-purple, and red-purple, and scarlet, they made garments of ‘srod,’235Further, 39:1. And if, as explained above, srod is a term referring to the garments of the High Priest, why then does the verse not mention the linen, of which the garments of Aaron were also made? This is because etc. is because it comes to explain These are the accounts of the Tabernacle,236Ibid., 38:21. giving an accounting — because of their importance — of the gold, silver and brass, how much of them the Israelites brought and what they did with them; therefore it then said afterwards that of the blue-purple, and the red-purple, and scarlet which were brought to them they made the garments of ‘srod’ (the High Priest), neither more nor less. Thus it did not mention the linen because it is not as costly a matter [as the rest]. Perhaps they brought so much [of the linen] that it was left over [and therefore Scripture did not mention it]. Then Scripture there refers back and explains [what they did with the blue-purple, the red-purple, etc.] and says, and they made the holy garments for Aaron, as the Eternal commanded Moses,235Further, 39:1. And if, as explained above, srod is a term referring to the garments of the High Priest, why then does the verse not mention the linen, of which the garments of Aaron were also made? This is because etc. And he made the ephod of gold,237Ibid., 39:2. and then finished the [whole] subject.