Yoma 72B

אלמלא בגדי כהונה, לא נשתייר משונאיהן של ישראל שריד ופליט.

He offers a homiletic interpretation: Were it not for the priestly vestments, which provide atonement for the Jewish people, there would not remain a remnant [sarid] or survivor from the haters of the Jewish people, a euphemism used to refer to the Jewish people themselves. Due to the atonement provided by the priestly vestments, a remnant [sarid] of the Jewish people does survive.

רבי שמואל בר נחמני אמר: דבי רבי שמעון תנא: בגדים שגורדין אותן כברייתן מכליהן, ומשרדין מהן כלום. מאי היא? ריש לקיש אמר: אלו מעשה מחט.

Another interpretation: R' Shmuel bar Naḥmani said that the school of R' Shimon taught: The priestly vestments are referred to as “serad garments” because they are garments that are woven in their completed form upon the loom, as opposed to weaving the material and then cutting and sewing pieces of the material together to create the required form, and then just a small part of them remains [masridin] which is not completed upon the loom. What is the remnant, the part that was not woven? Reish Lakish said: This is the needle-work required to complete the garment.

מיתיבי: בגדי כהונה אין עושין אותן מעשה מחט, אלא מעשה אורג, שנאמר: ״מעשה אורג״! אמר אביי: לא נצרכה אלא לבית יד שלהם. כדתניא: בית יד של בגדי כהונה נארגת בפני עצמה, ונדבקת עם הבגד, ומגעת עד פיסת היד.

The Talmud raises an objection to this from a baraita: Priestly vestments should not be made through needle-work but though woven work, as it is stated: “Woven work” (Exodus 28:32). The Talmud answers that Abaye said: Reish Lakish’s statement is necessary only for, i.e., refers only to, the sleeves. As it was taught in a baraita: A sleeve made for the priestly vestments is woven separately and then attached to the garment by sewing, and the sleeve is made to reach as far as the palm of the hand. However, the main body of the garment must indeed be made exclusively though weaving.