Rashi on TanakhExodus 35

And Moshe assembled — on the day following Yom Kippur when he came down from the mountain. It (וַיַּקְהֵל) is in the causative form, for one does not assemble people, literally, with one’s hands but, rather, they are “caused to be assembled” by means of his saying so. The correct version of this in Onkelos is: וְאַכְנִישׁ — “He caused that they assemble.”

Six days. He first admonished them concerning Shabbos before commanding them about the works of the mishkon, saying, in effect, that it does not supercede the Shabbos.

You must not kindle a fire. Some of our Sages say: Kindling a fire, a לַאו — a negative precept, “went out” (i.e., was singled out to indicate this new law). Others say it “went out” (i.e., was singled out) to separate [the melachos of Shabbos].

This is the word that Adonoy has commanded — me, to tell you.

Who is generous of heart. Since it is his heart that inspires him [to give] he is called “generous of heart.” I have already explained the contributions to the mishkon and its work in the place where they were commanded.

The mishkon. The lower drapes which are visible on the inside are referred to as mishkon.

Its tent. This refers to the covering of the goat-hair drapes which serve as a roof.

And its cover. The covering of the rams’ skins and the tachash-skins.

And the partition screen. This was the paroches of the partition Anything that serves as a shield whether horizontally, whether vertically can be referred to as מָסָךְ or סְכַךְ . Similarly: “(שַׂכְתָּ) You have protected him [from above],” [or:] “Behold I (שָׂךְ) will protect your road.”

The show bread. I have explained that it was so called because it had a face in two directions for it was made like an open box.

And its vessels. [I.e.] its tongs and its scoops.

Its lamps. Loces in Old French; the scoops into which the oil and wicks are put.

Oil for the light. It, too, required talented people for it is different from other oils, as is explained in Tractate Menachos: He allows it to ripen on top of the olive tree and it thereby is crushed and [yet remains] clear.

The screen for the entrance. The curtain on the eastern side where there were no planks nor drapes.

Its pillars and its sockets. Here you have חָצֵר referred to both as masculine and feminine. There are many such instances.

And the screen for the entrance of the enclosure. A curtain spread on the eastern side over the 20 middle amohs of the width of that courtyard. For the total width was 50 amohs of which 15 amohs of the northern end were closed as well as on the southern end as it is said: “and 15 amohs of curtain for one end.”

The stakes. To insert them and to tie into them the ends of the drapes into the ground, so that they will not sway in the wind.

And their ropes. Ropes with which to tie.

The covering cloths — with which to cover the ark, the shulchan, the Menorah, and the altars when they had to be removed for the journeys.

And women. [עַל הַנָּשִׁים means] with the women and close to them.

Bracelets. A round golden ornament worn on the arm. It is called a צָמִיד — “bracelet.”

And buckles. A golden ornament worn against a woman’s private parts. Our Sages explained the derivation of the name כוּמָז as כָּאן מָקוֹם זִמָּה — “here is the place of lewdness.”

Every man who had with him — greenish-blue wool, or dark red wool, or crimson wool, or rams’ skins or tachash skins — they all brought.

Spun the goats’ hair. This was a craft of special skill for they spun it while it was still on the animals’ backs.

And the leaders [of the tribes] brought. R. Noson said: Why did the נְשִׂיאִים see fit to contribute to the dedication of the altar first whereas for the works of the mishkon they were not the first to contribute? But the נְשִׂיאִים thought as follows: “Let the public-at-large contribute whatever they will contribute, and whatever will be lacking we will supply.” Once the public supplied all that was needed, as it is said: “And the work was sufficient,” the נְשִׂיאִים said, “what is left for us to do?” So “they brought the shoham-stones, etc.” It is for this reason that they contributed to the altar dedication first. And since, at first, they were somewhat lax, there is a letter missing, here, from their name and it is written וְהַנְּשִֹאִם (without a י' after the שֹ').

Chur. He was Miriam’s son.

And Oholiov. He was from the Tribe of Dan, one of the lowliest of the Tribes, one of the sons of [Yaakov’s] maidservants. Yet God equates him to Betzalel regarding the works of the mishkon, and he (Betzalel) is from the greatest of the Tribes. This tends to fulfill what is stated: “He does not recognize the rich over the poor.”