Rashi on TanakhExodus 39

From the greenish-blue wool, dark red wool, etc. Linen is not mentioned here. And it is from here that I derive that these בִּגְדֵי שְׂרָד are not the priestly garments for the priestly garments did contain linen. But, rather, they are “garments” with which the vessels of the Sanctuary were covered when it was disassembled for travelling, which contained no linen.

They beat. As in: “(לְרוֹקַע) He who spreads the earth,” and as Onkelos translates it: “they hammered out.” They hammered out plates from the gold. Estendre in Old French — “to hammer out into thin plates.” Here [the Torah] teaches you how they spun the gold with the threads: they hammered out thin plates from which they would cut threads along the length of the plate, to make threads [which were] combined with each kind [of material thread] separately for the breastplate and the eiphod whenever “gold” is stated; one thread of gold with six threads of greenish-blue wool and so, too, with each of the other kinds, for the strand of each of the kinds was spun six-fold, and the gold was the seventh thread with each.

And the splendor of the fine linen turban-hats. [פַּאֲרֵי הַמִּגְבָּעוֹת is the same as] תִּפְאֶרֶת הַמִּגְבָּעוֹת — “the splendor of the turbans” [meaning:] the splendid turbans.

To fasten it to the turban from above — by means of the threads he set it onto the turban, as a sort of crown. It is impossible to say [however] that the צִיץ [proper] was on the turban for in Tractate Shechitas Kodoshim (Zevachim) we have learned that his hair was visible between the צִיץ and the turban which was where he wore his tefillin and the צִיץ was placed on the forehead. Thus you see that the turban was high up and the צִיץ lower down. Then what is the explanation of: “turban from above”? Another question that I have posed in this matter: Here it states, “They put (fastened) on it a greenish-blue wool cord,” and in the section where the command is given it states: “place it on a greenish-blue cord.” [To solve these seeming contradictions] I say: This greenish-blue wool thread is actually strands with which to attach it (the צִיץ) to the turban. For the צִיץ only runs from ear to ear and how is it to be fastened to his forehead? There were strands of greenish-blue wool inserted into it at its two ends and at its middle by means of which he ties it and hangs it from the turban when it is on his head. There were two strands at each end (of the צִיץ) one on the outer side and one underneath towards his forehead and likewise at its middle for this makes it easier to tie and it is not usual to tie something with less than two strands. This is the reason it says: “on [a] greenish-blue thread,” and “on it [the צִיץ] [was a] greenish-blue thread.” He now ties the two ends of each of all [the threads] together, behind him opposite his neck, and now places it on the turban. Do not wonder that it does not say: “threads of greenish-blue wool” since there were many, for we find [a similar syntax] regarding the breastplate and the eiphod: “They shall fasten the breastplate, etc.” and you are certainly forced to admit that there were no less than two [strands] for at the two corners of the breastplate there were the two rings of the breastplate and in the two shoulder-straps of the eiphod were the two rings of the eiphod opposite them (i.e., the rings of the breastplate). And the way it (the breastplate) was tied there were four strands. But under no circumstances could there have been less than two.

B’nei Yisrael did — the work, according to all that God commanded, etc.

They brought the mishkon, etc. — for they were unable to erect it. Because Moshe did no work whatsoever in the mishkon God left it for him to erect, for no man was able to erect it because of the weight of the planks for no man had the strength to stand them up, but Moshe stood them up. [Actually, Moshe himself could also not do it but...] Moshe said to God: How is it possible for man to erect it? [Whereupon] He answered him: “You busy yourself with your hand”! It appeared as if he (Moshe) had erected it but it had stood upright of its own. This is what is meant by what is said: “The mishkon was erected” — it was erected of its own. From the Midrash of Rabbi Tanchuma.

And Moshe blessed them. He said to them: May it be His Will that the Shechinah rest on the work of your hands. May the pleasantness of our God be upon us, etc. This is one of the eleven Psalms [attributed to Moshe] beginning with the Psalm that opens with “תְּפִלָּה לְמשֶׁה .”