Giving Each Person Their Fair Due

Rashi makes a very insightful comment on the following verse in the Torah portion of Pekudei (39:1): 

"Of the blue, purple, and crimson yarns they also made the service vestments for officiating in the sanctuary; they made Aaron’s sacral vestments—as Hashem had commanded Moses."

Linen, Rashi writes, is not mentioned here, and in so far as we know that all of the sacred garments worn by the Cohen had woven linen, the vestments mentioned are NOT the clothing worn by the Cohen, but rather the coverings used for the sacred vessels in the temple. 

What Rashi writes seems on the one hand to contradict what the verse itself says - vestments, or more simply, "clothing" usually refers to a garment donned by a person, and furthermore, the latter part of the verse explicitly states, "made Aaron’s sacral vestments," which obviously connotes the clothing actually worn by Aharon. 

Thus, it would seem like a misnomer, or purposefully misleading - in the same verse - to say these were the materials used for the vestments, and then refer strictly and exclusively to the vestments in the first part of the verse, but not the latter part. 

This morning I had the pleasure of asking this question to a few people in the Beit Midrash after davening; most made short shrift of my question, but one, a very young precocious man aged 14, Israel Alfa, gave me a very interesting answer. 

The commonality between the two types of vestments was that they both contained blue, purple, and crimson yarns; it's true that Aharon's clothing also had woven linen, but when making a financial accounting, in the name of utmost precision - Pekudei shows a financial reckoning of all the donated materials for the mishkan and their usage - were the verse to have been written otherwise, it would connote that perhaps some materials had been pilfered, or gone unaccounted for, and thus it was necessary to state that these three colored yarns were used for both. 

I would like to add another thought, namely that the Medrash states that Betzalel, the master craftsman, had the wisdom to know the intent behind each and every donation, and were a poor man to have given a meager donation, but with a full heart, it could be used in the most sacred of places in the mishkan, whereas a half-hearted donation on the part of the wealthiest, could receive far more meager standing in its placement, and functionality. 

With that said, nobody knew where his or her materials were used, and so, the juxtaposition of the two in the same verse - for both covers and tarps, and alternatively for Aharon's sacred clothing, could come to convey that ambiguity, that materials were used for different vestments but that notwithstanding, nobody - Betzalel included, whose materials went to what end; he was able to intuit the intent, but not the identity of the giver him or herself.