Rashi on TanakhExodus 31

I have called by name — to do My work — Betzalel.

With wisdom. [“Wisdom” refers to] that which a person hears from others, and learns.

With understanding. [תְּבוּנָה is what] he understands on his own from things that he has learned [from others].

With knowledge. [דַּעַת refers to] Divine Inspiration.

To devise plans — [refers to] the weaving of a master craftsman.

וּבַחֲרשֶׁת . Meaning: a craft as in: חָרָשׁ חָכָם — “a wise craftsman.” However, Onkelos explains it more specifically and varies their explanation [in each instance], for a stone craftsman is called אוּמָן and a wood craftsman is called נַגָּר .

For setting (lit. to fill). [I.e] to place it into its setting in its entirety [i.e.] to make the setting [corresponding] to the measurement of the bottom of the stone and its thickness.

In the heart of every wise-hearted person, etc. [Meaning:] and the other wise-hearted among you, and anyone to whom I have given wisdom, all these shall do all that I have commanded you.

The ark for the Testimony. [I.e.] for the purpose of the Tablets of Testimony.

The pure [Menorah]. So called on account of [its] pure gold.

Garments of crochet-work. It is my opinion [that] according to the plain meaning of the verse it is impossible to say that it speaks here of the priestly garments for [immediately thereafter] it states: “and the sacred garments of Aharon the kohein and the garments of his sons to serve.” But, [you must say] that these בִּגְדֵי הַשְּׂרָד are the “garments” [made of] the greenish-blue wool, and the dark red wool, and the crimson wool which are mentioned in the section of the travels: “They shall spread over it a ‘garment’ of greenish-blue wool” “and spread over it a ‘garment’ of dark red wool,” “they shall place over them a garment of crimson.” It seems that my opinion is correct, for it is said: “And from the greenish-blue wool, the dark red wool, and the crimson wool they made בִּגְדֵי שְׂרָד to serve in the Sanctuary,” and linen is not mentioned among them. Now, if [it were speaking] of the priestly garments — we do not find in a single one of them [mention of] dark red wool or crimson wool without linen [as well].

Garments of crochet-work. Some explain it as garments of work and service as Onkelos translates it: “garments of service.” Nothing like שְׂרָד appears in Scripture. It is my opinion that it is from Aramaic similar to the Targum of the word קְלָעִים and the Targum of מִכְבָּר, both of which were woven by needle (crocheted) forming intermittent holes lacediz (net-work) in Old French.

And the incense of spices for the Holy. For the purpose of bringing up smoke in the הֵיכָל which is [the] קֹדֶשׁ [referred to here].

And you, speak to the B’nei Yisrael. “And you, though I have charged you to command them concerning the work of the mishkon, let it not be an easy matter for you to set the Shabbos aside on account of that work.”

You must still preserve My Shabbos. Though you may be preoccupied in the rush of the work [of the mishkon], nevertheless Shabbos should not be set aside on account of it. [This is indicated by the fact that] every time the אַךְ or רַק appear [they convey the idea of] limiting or excluding. [Here אַךְ appears so as] to exclude Shabbos from any work of the mishkon.

For it is a sign between Me and yourselves. It is a sign of the esteem between us that I have chosen you, [as is indicated] by My giving to you as a legacy My day of rest, for rest.

To know. [So that] the nations [know] through it “that I, God, make you holy.”

Shall be put to death — provided there are witnesses and a warning.

Shall be cut off [shall suffer the punishment of kares] — if there was no warning.

Anyone who profanes it. [I.e.,] one who treats it in a profane matter despite its holiness.

A Shabbos of complete rest. [Means:] a restful rest and not a haphazard rest. (שַׁבַּת שַׁבָּתוֹן . The reason the verse doubles the word שַׁבָּת is to tell you that all “work” is prohibited, even that which is for preparation of food. So, too, regarding Yom Kippur, where it states: “It is for you שַׁבַּת שַׁבָּתוֹן,” all “work” is prohibited. Whereas regarding Yom Tov, it states only: “On the first day it shall be שַׁבָּתוֹן and on the eighth day it shall be שַׁבָּתוֹן they (i.e., these days) are prohibited from all “work” of toil but are permitted in work that is for the preparation of food.)

It is sacred to Adonoy. The observance of its sacredness shall be for My Name and to obey My commandments.

And He rested. As Onkelos translates it: וְנָח — “and He rested.” All forms of נוֹפֶשׁ are from נֶפֶשׁ — “soul,” i.e., he retrieves his soul and breath by his resting from the toil of his work. Now He, about Whom it is written: “He does not become faint, nor weary,” and all His “work” is accomplished merely by command, attributes “rest” to Himself only to accustom the ear to what it can possibly hear.

And He gave to Moshe, etc. There is no “earlier” or “later” in the Torah. [Here, too], the event of the Calf preceded the command regarding the work of the mishkon by many days. For on the seventeenth of Tammuz the tablets were broken and on Yom Kippur God was reconciled to the Israelites. On the following day they began contributing towards the mishkon which was erected on the first of Nissan.

When He finished. It is written כְּכַלָּתוֹ (with no ו' after the ל') [suggesting] that the Torah was given to him as a gift, as a bride [is given] to a groom because [otherwise] he could not have learned it all in such a short time. An alternate explanation [of כְּכַלָתוֹ]: just as a bride adorns herself with 24 adornments — those enumerated in the book of Yeshaiyahu — so, too, must a Torah scholar be knowledgeable in the twenty-four books.

Speaking with him. The statutes and laws in (parshas) Mishpatim.

Speaking with him. This teaches that Moshe would hear from God then they both reviewed and studied the halachah together.

Tablets. It is written לֻחַת (without a ו' after the ח') to indicate that they were both of equal [dimensions].