## Ramban on Exodus Chapter 36

###### Ramban on Exodus 36:3:1
[Ramban on Exodus 36:3:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/36:3:1)

**וַיִּקְחוּ מִלִּפְנֵי מֹשֶׁה** הִנֵּה בְּיוֹם אֶחָד הֵבִיאוּ כָּל הַנְּדָבָה הַזֹּאת (לעיל לה כב-כט) אֶל אֹהֶל מוֹעֵד שֶׁהוּא שֶׁל מֹשֶׁה, וְהַחֲכָמִים לָקְחוּ בּוֹ בַּיּוֹם מִלְּפָנָיו וּבְמָחֳרָת בְּהַשְׁכָּמָה, וְכֵן בַּשֵּׁנִי הֵבִיאוּ אֵלָיו עוֹד אֶל אָהֳלוֹ נְדָבָה וְהוּא צִוָּה לְהָבִיא אוֹתָהּ אֶל הָאֻמָּנִים, עַד שֶׁאָמְרוּ לוֹ שֶׁהֵם מַרְבִּים לְהָבִיא, וְהָיְתָה דַּיָּם וְהוֹתֵר. וְלֹא הָיָה הַיִּתְרוֹן דָּבָר חָשׁוּב שֶׁיְּסַפֵּר בְּפָרָשַׁת אֵלֶּה פְקוּדֵי מֶה עָשׂוּ בּוֹ, אוּלַי הָיָה מֻנָּח בָּאֹהֶל לְחַזֵּק בָּהּ אֶת בֶּדֶק הַמִּשְׁכָּן, אוֹ לַעֲשׂוֹת בָּהּ כְּלֵי שָׁרֵת כַּאֲשֶׁר יַעֲשׂוּ בַּמִּקְדָּשׁ בַּמּוֹתָרוֹת (שקלים פ"ד ה"ד): וְהִזְכִּיר הַכָּתוּב (שמות ל"ו:ה') "מַרְבִּים הָעָם לְהָבִיא", לְשַׁבֵּחַ אֶת הָעָם הַמְּבִיאִים בְּנִדְבָתָם, וּלְפָאֵר הַחֲכָמִים בְּנֶאֱמָנוּתָם, וְגַם הַנָּגִיד עֲלֵיהֶם מְשֻׁבָּח בָּזֶה שֶׁהֶעֱבִיר קוֹל בַּמַּחֲנֶה לְמָנְעָם, כִּי אֵין לוֹ חֵפֶץ בְּכַסְפָּם וּזְהָבָם כִּשְׁאָר הַמּוֹשְׁלִים בְּעַמָּם, כְּעִנְיָן שֶׁאָמַר "לֹא חֲמוֹר אֶחָד מֵהֶם נָשָׂאתִי" (במדבר טז טו):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THEY TOOK FROM BEFORE MOSES ALL THE OFFERING. In one day they brought all this donation to the Tent of Meeting where Moses was,⁴⁵ and the wise men took it from Moses on that very same day and on the following day, early in the morning. On the second day, too, the people still continued to bring the donation to Moses’ tent and he commanded them to bring it to the craftsmen, until they told him that *the people bring much more;*⁴⁶ thus there was *sufficient [for all the work to make it], and too much*.⁴⁷ The surplus, however, was not a sufficiently important amount to warrant Moses’ telling in the section of *Eileh Pekudei* what they did with it. Perhaps it remained in the tent to repair the breaches of the Tabernacle, or to make with it vessels used in the Tabernacle service, as they used to do with the surpluses in the Sanctuary.⁴⁸ Scripture mentions, *the people bring much more than enough*,⁴⁶ in order to praise the people who brought with such generosity, and to glorify the wise men for their honesty. The one who was in charge principally over them [namely Moses], also comes in for praise for having *caused it to be proclaimed throughout the camp*⁴⁹ that the people should stop bringing, telling us that he had no desire for their silver and gold, as do other rulers over peoples, in a similar way to that which it says, *I have not taken one ass from them*.⁵⁰

footnotes:
⁴⁵ See above, 33:7.
⁴⁶ Verse 5.
⁴⁷ Verse 7.
⁴⁸ Shekalim 4:4.
⁴⁶ Verse 5.
⁴⁹ Verse 6.
⁵⁰ Numbers 16:15.


###### Ramban on Exodus 36:6:1
[Ramban on Exodus 36:6:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/36:6:1)

**אִישׁ וְאִשָּׁה אַל יַעֲשׂוּ עוֹד מְלָאכָה** הַמָּמוֹן יִקָּרֵא מְלָאכָה, וְכֵן "אִם לֹא שָׁלַח יָדוֹ בִּמְלֶאכֶת רֵעֵהוּ" (שמות כ"ב:ז'), "לְרֶגֶל הַמְּלָאכָה אֲשֶׁר לְפָנַי" (בראשית לג יד), "וְכָל הַמְּלָאכָה נְמִבְזָה וְנָמֵס" (שמואל א ט"ו:ט'). וְהָעִנְיָן, שֶׁלֹּא יָבִיאוּ עוֹד שׁוּם דָּבָר לִמְלֶאכֶת הַקֹּדֶשׁ. אֲבָל אָמַר אַל יַעֲשׂוּ עוֹד מְלָאכָה, לְהַכְנִיס הַנָּשִׁים שֶׁלֹּא יִהְיוּ עוֹד טוֹוֹת אֶת הָעִזִּים. וְהִנֵּה גַּם הַהֲבָאָה יִקָּרֵא מַעֲשֶׂה, וּמָנַע מֵהֶם הַכֹּל:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
LET NEITHER MAN NOR WOMAN MAKE ANY MORE ‘MLACHAH’ (WORK). Money [and possessions] are called *mlachah*. Similarly: *whether he have not put his hand ‘bimlecheth’ (the goods of) his neighbor;*⁵¹ *according to the pace of ‘hamlachah’ (the cattle) that are before me;*⁵² *‘v’chol hamlachah’ (but everything) that was of no account and feeble, that they destroyed utterly*.⁵³ Thus the meaning of this verse is that they should not bring anything more for the sacred work. Scripture, however, states, *Let them not make any more ‘mlachah’* [using the verb “to make”] in order to include therein the women, that they should no longer spin the goats’ hair.⁵⁴ Thus even the act of bringing is here referred to as “making,” and [it was now Moses’ wish] to restrain them altogether [from bringing more donations, and from making any work in their homes, as explained].

footnotes:
⁵¹ Above, 22:7.
⁵² Genesis 33:14.
⁵³ I Samuel 15:9.
⁵⁴ Above, 35:26.


###### Ramban on Exodus 36:8:1
[Ramban on Exodus 36:8:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/36:8:1)

**וַיַּעֲשׂוּ כָל חֲכַם לֵב בְּעֹשֵׂי הַמְּלָאכָה אֶת הַמִּשְׁכָּן עֶשֶׂר יְרִיעֹת** הִנֵּה הֶחְזִיר בַּתּוֹרָה מְלֶאכֶת הַמִּשְׁכָּן חָמֵשׁ פְּעָמִים, כִּי הִזְכִּיר אֶת כֻּלָּהּ בַּצַּוָּאָה בִּפְרָט וּבִכְלָל. תְּחִלָּה (לעיל כה י-כח מג) אָמַר וְעָשִׂיתָ כָּךְ וְעָשִׂיתָ כָּךְ, וְאַחֲרֵי כֵן (לעיל לא ז-יא) הִזְכִּיר כֻּלָּם בְּדֶרֶךְ כְּלָל "וְעָשׂוּ אֵת כָּל אֲשֶׁר צִוִּיתִךָ אֵת אֹהֶל מוֹעֵד וְאֶת הָאָרֹן לָעֵדֻת", עַד "כְּכֹל אֲשֶׁר צִוִּיתִךָ יַעֲשׂוּ":
וְהַטַּעַם בָּזֶה, שֶׁצִּוָּה הַשֵּׁם לְמֹשֶׁה שֶׁיַּגִּיד אֶל בְּצַלְאֵל וְאָהֳלִיאָב וּלְכָל הַחֲכָמִים הַמְּלָאכָה בִּכְלָלָהּ וְאַחֲרֵי כֵן יִקְרְבוּ אֵלֶיהָ לַעֲשׂוֹתָהּ, כִּי לֹא יִכְשְׁרוּ לִמְלֶאכֶת הַקֹּדֶשׁ עַד שֶׁיִּשְׁמְעוּ כָּל הַמְּלָאכָה וְיָבִינוּ אוֹתָהּ וִיקַבְּלוּ עֲלֵיהֶם שֶׁיֵּדְעוּ לְהַשְׁלִימָהּ. וּבִשְׁעַת הַמַּעֲשֶׂה (לעיל לה יא-כ) הִזְכִּיר אוֹתָהּ תְּחִלָּה בְּדֶרֶךְ הַכְּלָל הַנִּזְכָּר, וְאָמַר (לעיל לא ו-יא) "יָבֹאוּ וְיַעֲשׂוּ אֵת כָּל אֲשֶׁר צִוָּה ה' אֶת הַמִּשְׁכָּן אֶת אָהֳלוֹ" וְגוֹ', וְיֶחְסַר מִכָּאן פְּרָט אֶחָד, כִּי בְּוַדַּאי הֻצְרַךְ מֹשֶׁה לֵאמֹר אֶל הַחֲכָמִים הָעוֹשִׂים הַמְּלָאכָה, עֲשׂוּ הַמִּשְׁכָּן עֶשֶׂר יְרִיעוֹת, אֹרֶךְ הַיְּרִיעָה כָּךְ וְרֹחַב כָּךְ, וְכֵן בְּכָל הַמְּלָאכָה, וְלֹא הִזְכִּיר הַכָּתוּב זֶה, כִּי בְּיָדוּעַ שֶׁאָמַר לָהֶם הַכֹּל כַּסֵּדֶר, אַחֲרֵי שֶׁעָשׂוּ כֵן כָּל דָּבָר וְדָבָר:
וְהַטַּעַם בָּזֶה, כִּי לֹא הֻצְרַךְ מֹשֶׁה לִפְרֹט לָהֶם כָּל הַמַּעֲשֶׂה דָּבָר בְּדָבָר כַּאֲשֶׁר הֻזְכַּר בַּצַּוָּאָה (כה י כח מג) וּבַמַּעֲשֶׂה (לו ח לט מב), אֲבָל קִצְּרוֹ לָהֶם כְּאִלּוּ אָמַר שֶׁיַּעֲשׂוּ מִשְׁכָּן בְּעֶשֶׂר יְרִיעוֹת חָמֵשׁ כְּנֶגֶד חָמֵשׁ, וְהֵם הֵבִינוּ כִּי יַעֲשׂוּ לוּלָאוֹת מַקְבִּילוֹת וְקַרְסֵי זָהָב. וְכַיּוֹצֵא בָּזֶה בְּכָל הַמְּלָאכָה בִּקְצָרָה רָמַז לָהֶם הָעִנְיָן, וְהֵם הֵבִינוּ הַכֹּל, עַל כֵּן לֹא הֶאֱרִיךְ בַּפְּרָט הַזֶּה, יִרְמֹז הַכָּתוּב חָכְמָתָם וּבִינָתָם וְטוּב הַשֵּׂכֶל שֶׁבָּהֶם. וְאַחַר כֵּן (בפסוקים לו ח, לט מב) הֶחְזִיר הַמְּלָאכָה כֻּלָּהּ בְּדֶרֶךְ הַפְּרָט הָרִאשׁוֹן (לעיל כה י-כח מג) "וַיַּעֲשׂוּ כָל חֲכַם לֵב בְּעֹשֵׂי הַמְּלָאכָה אֶת הַמִּשְׁכָּן", "וַיַּעַשׂ יְרִיעוֹת עִזִּים", "וַיַּעַשׂ אֶת הַקְּרָשִׁים" וְגוֹ': וְהָיָה מַסְפִּיק בְּכָל הָעִנְיָן (לעיל לה ו-כ) שֶׁיֹּאמַר "וַיֹּאמֶר מֹשֶׁה אֶל כָּל עֲדַת בְּנֵי יִשְׂרָאֵל כָּל הַמְּלָאכָה אֲשֶׁר צִוָּה ה' אֹתוֹ", וְיֹאמַר (כאן) "וַיַּעֲשׂוּ בְּנֵי יִשְׂרָאֵל כְּכֹל אֲשֶׁר צִוָּה ה' אֶת מֹשֶׁה כֵּן עָשׂוּ, וַיַּרְא מֹשֶׁה אֶת כָּל הַמְּלָאכָה וְהִנֵּה עָשׂוּ אֹתָהּ כַּאֲשֶׁר צִוָּה ה' כֵּן עָשׂוּ אוֹתָהּ וַיְבָרֶךְ אֹתָם מֹשֶׁה" (שמות ל"ט:מ"ג), אֲבָל רָצָה לוֹמַר כִּי מֹשֶׁה הִזְכִּיר אֶל כָּל עֲדַת בְּנֵי יִשְׂרָאֵל וְהַחֲכָמִים שָׁם (לעיל לה יא-כ) כָּל הַמְּלָאכָה בִּכְלָל, כִּי נִתְכַּוֵּן בָּזֶה שֶׁיִּתְנַדְּבוּ הָעָם כְּדֵי הָעֲבוֹדָה לַמְּלָאכָה הַגְּדוֹלָה, וּבַעֲבוּר שֶׁיִּשְׁמְעוּ הַחֲכָמִים וְיֵדְעוּ אִם יְקַבְּלוּ לַעֲשׂוֹתָם כַּאֲשֶׁר נִצְטַוָּה. וְאַחַר כֵּן הִזְכִּיר בִּפְרָט הַמַּעֲשֶׂה, לְהַגִּיד שֶׁעָשׂוּ כָּל הַחֲכָמִים בַּמִּשְׁכָּן, זֶהוּ שֶׁנֶּאֱמַר (כאן) **וַיַּעֲשׂוּ כָל חֲכַם לֵב בְּעֹשֵׂי הַמְּלָאכָה אֶת הַמִּשְׁכָּן עֶשֶׂר יְרִיעֹת**: וְאָמַר "וַיַּעַשׂ יְרִיעוֹת עִזִּים" (שמות ל"ו:י"ד), "וַיַּעַשׂ אֶת הַקְּרָשִׁים" (שמות ל"ו:כ'), יִרְצֶה לוֹמַר וַיַּעַשׂ כָּל חֲכַם לֵב יְרִיעוֹת עִזִּים. וְהִזְכִּיר בָּאָרוֹן "וַיַּעַשׂ בְּצַלְאֵל" (שמות ל"ז:א'), לְהַגִּיד כִּי הָאֻמָּן הַגָּדוֹל שֶׁבָּהֶם הוּא שֶׁעָשָׂה לְבַדּוֹ הָאָרוֹן. וְהַטַּעַם, בַּעֲבוּר שֶׁהוּא מָלֵא רוּחַ אֱלֹהִים בְּחָכְמָה בִּתְבוּנָה וּבְדַעַת (שמות ל"א:ג'), שֶׁיִּתְבּוֹנֵן בּוֹ וְיַעֲשֶׂנּוּ בְּכַוָּנָה רְצוּיָה, כִּי אֵין בְּמַעֲשֵׂהוּ אֻמָּנוּת גְּדוֹלָה, אֲבָל יֵשׁ שָׁם מְלָאכוֹת שֶׁצְּרִיכוֹת לְאֻמָּנוּת יְתֵרָה מִמֶּנּוּ. וְחָזַר וְאָמַר סְתָם "וַיַּעַשׂ אֶת הַשֻּׁלְחָן" (שמות ל"ז:י'), "וַיַּעַשׂ אֶת הַמְּנוֹרָה" (שם יז):
וְעַל דַּעַת רַבִּי אַבְרָהָם (שם א) יִרְמֹז אֶל בְּצַלְאֵל שֶׁעָשָׂה כָּל כְּלֵי הַקֹּדֶשׁ. וְאֵין כֵּן דַּעְתִּי, שֶׁגַּם בַּחֲצַר הַמִּשְׁכָּן אָמַר כֵּן (שמות ל"ח:ט'). אֲבָל הוּא חוֹזֵר לִרְמֹז אֶל כָּל חֲכַם לֵב כַּאֲשֶׁר אָמַר (כאן) בַּמִּשְׁכָּן: וְאַחַר שֶׁהִשְׁלִים כְּלָל וּפְרָט בַּמַּעֲשֶׂה, הִזְכִּיר הַהֲבָאָה אֶל מֹשֶׁה בְּדֶרֶךְ הַכְּלָל, וְאָמַר "וַיָּבִיאוּ אֶת הַמִּשְׁכָּן אֶל מֹשֶׁה אֶת הָאֹהֶל וְאֶת כָּל כֵּלָיו" וְגוֹ' (שמות ל"ט:ל"ג), לְהַגִּיד חָכְמָתָם שֶׁהֵבִיאוּ אֵלָיו הַכֹּל כַּסֵּדֶר, כִּי לֹא הֵבִיא אֶחָד מֵהֶם מְלַאכְתּוֹ לְפָנָיו עַד שֶׁנִּשְׁלְמָה כָּל הַמְּלָאכָה, כַּאֲשֶׁר אָמַר (בפסוק שלפניו) "וַתֵּכֶל כָּל עֲבֹדַת מִשְׁכַּן אֹהֶל מוֹעֵד". וְאַחֲרֵי שֶׁנִּשְׁלְמָה נֶאֶסְפוּ כֻּלָּם וְהֶרְאוּ אוֹתָהּ אֵלָיו כַּסֵּדֶר, אָמְרוּ תְּחִלָּה, רַבֵּינוּ הִנֵּה הָאֹהֶל וְהִנֵּה כֵּלָיו, וְאַחֲרֵי כֵן הִנֵּה הָאָרוֹן וְהִנֵּה בַּדָּיו, וְכֵן הַכֹּל:
וְהִנֵּה לֹא הִזְכִּיר בַּמִּשְׁכָּן וְכָל כֵּלָיו "כַּאֲשֶׁר צִוָּה ה' אֶת מֹשֶׁה", אֲבָל בְּאֵלֶּה הַפְּקוּדִים בְּבִגְדֵי כְּהֻנָּה יַזְכִּיר כֵּן בְּכָל דָּבָר וְדָבָר (להלן לט א ה ז כא כו כט לא). וְהַטַּעַם, כִּי כָּלַל מְלֶאכֶת הַמִּשְׁכָּן בַּפָּסוּק שֶׁאָמַר בַּסּוֹף (שמות ל"ח:כ"ב) "וּבְצַלְאֵל בֶּן אוּרִי בֶן חוּר עָשָׂה אֵת כָּל אֲשֶׁר צִוָּה ה' אֶת מֹשֶׁה". וְאוּלַי הָיָה זֶה מִפְּנֵי שִׁנּוּי הַסֵּדֶר, כְּמוֹ שֶׁהִזְכִּירוּ רַבּוֹתֵינוּ (ברכות נה.). וְעַל הַכְּלָל כָּל זֶה דֶּרֶךְ חִבָּה וְדֶרֶךְ מַעֲלָה, לוֹמַר כִּי חָפֵץ הַשֵּׁם בַּמְּלָאכָה וּמַזְכִּיר אוֹתָהּ בְּתוֹרָתוֹ פְּעָמִים רַבּוֹת לְהַרְבּוֹת שָׂכָר לָעוֹסְקִים בָּהּ, כְּעִנְיַן מַה שֶׁאָמְרוּ בַּמִּדְרָשׁ יָפָה שִׂיחַת עַבְדֵי אָבוֹת לִפְנֵי הקב"ה מִתּוֹרָתָם שֶׁל בָּנִים, שֶׁהֲרֵי פָּרָשָׁתוֹ שֶׁל אֱלִיעֶזֶר שְׁנַיִם וּשְׁלֹשָׁה דַּפִּין הִיא:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND EVERY WISE-HEARTED MAN AMONG THEM THAT WROUGHT THE WORK, MADE THE TABERNACLE OF TEN CURTAINS. The Torah has repeated the [description of the] work of the Tabernacle five times.⁵⁵ — Chapters 25-27, and in parts of *Tetzaveh*]. 2. In a general way [in the section of *Ki Thisa* — 31:6-11]. 3. At the time of the actual making thereof — in a general way [at the beginning of this section — 35:10-19]. 4. Specifically at the time of construction. For even though this is not mentioned expressly, yet Moses surely told them details, such as that the curtains should be of such and such a length, etc., as will be explained by Ramban further on. 5. The specific account of how each part was made [beginning with our verse here]. It mentions the whole of it at the time of the command in detail, and in general terms. First it says, “and you shall make it thus,” “and you shall make it thus,” and then it mentioned all things in a general way, *and they will make all that I have commanded thee: the Tent of Meeting, and the ark of the Testimony*,⁵⁶ until *according to all that I have commanded thee shall they do*.⁵⁷, Verse 11. The reason [why the command is repeated in a general way], is that G-d commanded Moses that he should tell Bezalel and Oholiab and all the wise men about the work in general terms, and only afterwards should they begin to do it, for they would not be suited for the sacred work until they had heard the scope of the whole undertaking and understood it all, and only then could they accept it upon themselves, when they know how to finish it. At the time of its actual construction he described it to them first in the general way as mentioned here, saying, *let every wise-hearted man among you come, and make all that the Eternal hath commanded: the Tabernacle, its tent*, etc.⁵⁸, 35:10-11. This is the third time (see Note 55). The statement of the details is, however, missing here; for surely Moses had to say to the wise men who did the work: “make the Tabernacle of ten curtains, each curtain of such-and-such a length and such-and-such a width,” and so on with the whole work. This procedure [of Moses’ telling the workers the exact details of the measurements] Scripture does not mention, for it is understood that he told them everything in order, since they made each part exactly as prescribed. And the reason why Scripture does not mention it is that it was not necessary for Moses to go with them into the smallest details as they are mentioned at the command and the construction; instead, he told it to them briefly, as if to say that they should make the Tabernacle of ten curtains, five opposite five, and they themselves understood that they had to make loops corresponding to clasps of gold in order to couple the curtains together. Similarly with the rest of the work, he hinted to them the matter in brief, and they understood everything. It is for this reason that Scripture does not dwell at length on this detail [of Moses’ instruction to the workers], since its hints [at the same time] at their wisdom, understanding, and good sense. After this Scripture describes again the whole work in a specific way as at first, stating, *And every wise-hearted man among them that wrought the work made the Tabernacle; and he made curtains of goats’ hair;*⁵⁹ *and he made the boards* etc.⁶⁰, Verse 20.
Now it would have been sufficient in this whole subject for Scripture to have said, “and Moses told the whole congregation of the children of Israel all the work which G-d had commanded him,” and then say, “and the children of Israel did *according to all that the Eternal had commanded Moses*, *so did they.⁶¹, 39:42.* And Moses saw all the work, and behold they had done it, as the Eternal had commanded, even so had they done it. And Moses blessed them.”⁶², Verse 43. Scripture, however, wanted to state that Moses mentioned to the whole congregation of the children of Israel and the wise men who were there all the work in general, for he intended thereby to stir the people to donate sufficiently for the large work, and in order also that the wise men should hear [the entire scope of the work] and would know if they could undertake to do everything as he had been commanded. Then Scripture mentions in detail the whole work in order to tell us that all the wise men worked on the Tabernacle. It is with reference to this that Scripture states here, *And every wise-hearted man among them that wrought the work made the Tabernacle of ten curtains*. The verses stating, *and he made curtains of goats’ hair*,⁵⁹ *and he made the boards*,⁶⁰, Verse 20. mean: “and every wise-hearted man made the curtains of goats’ hair,” [not Bezalel alone].
In the case of the ark, however, Scripture mentions specifically, *and Bezalel made the ark*,⁶³, 37:1. in order to say that the greatest craftsman amongst them made the ark alone. The reason for this is because he was filled *with the spirit of G-d, in wisdom, and understanding, and in knowledge*,⁶⁴ so that he could contemplate its meaning and make it with the proper intention. For in the actual making of the ark there was no great craftsmanship entailed, there being amongst the other work things which required greater skill than that of the ark. [Hence we must conclude that Bezalel was required to make the ark on account of its great significance.]
Then Scripture again states without elaboration, *and he made the table*,⁶⁵ *and he made the candelabrum*.⁶⁶, Verse 17. In the opinion of Rabbi Abraham ibn Ezra,⁶³, 37:1. this alludes to Bezalel who made all the sacred vessels. But this is not my opinion, for in the case of the court of the Tabernacle it likewise says, *and he made the court*.⁶⁷, 38:9. And it would not be reasonable to say that Bezalel alone made the court. Rather, this refers back to every *wise-hearted man* as mentioned in the making of the Tabernacle.⁶⁸
After Scripture completed the account of the construction of the Tabernacle in general and particular terms, it mentions their bringing it to Moses in a general way, stating, *And they brought the Tabernacle unto Moses, the Tent, and all its vessels* etc.,⁶⁹ in order to tell of their wisdom, in that they brought everything in order and no one brought his work to Moses until the whole work had been completed, as Scripture says, *Thus was finished all the work of the Tabernacle of the Tent of Meeting*.⁷⁰, Verse 32. After it was finished they all gathered and showed it to Moses in order, saying at first: “Our Rabbi, here is the Tent and there are its vessels,” and afterwards they said, “Here is the ark and here are its staves,” and so on with everything.
Now [in this whole section of *Vayakheil*] Scripture does not state that the Tabernacle and its vessels were made “as the Eternal commanded Moses.” But in the next section of *Eileh Pekudei*, with reference to the garments of priesthood, it mentions such a statement at each item. The reason for this is that the whole work of the Tabernacle is included in the verse mentioned at the end, *And Bezalel the son of Uri… made all that the Eternal commanded Moses*.⁷¹, 38:22. Perhaps it is because of the change of the order, as our Rabbis have mentioned.⁷²
In general, then, all this repetition in the account of the Tabernacle is a sign of love and distinction, showing that G-d desires the work, and He mentions it in His Torah many times in order to increase the reward of those who engage themselves in its study. This is similar to what the Rabbis have said in the Midrash:⁷³ “The ordinary conversation of the servants of the patriarchs’ homes is more pleasing to the Holy One, blessed be He, than even the Torah-discourses of their children, for the section about Eliezer [as he recounts his journey],⁷⁴ comprises two or three columns in the Torah, [whereas many important principles of the Torah are derived from only slight references in the text].”

footnotes:
⁵⁵ 1. When commanding to make it — designating each part specifically [in the section of Terumah
⁵⁶ Above, 31:6-7. — This is the second time it is mentioned (see above, Note 55).
⁵⁷ Ibid.
⁵⁸ Ibid.
⁵⁹ Further, Verse 14.
⁶⁰ Ibid.
⁶¹ Ibid.
⁶² Ibid.
⁵⁹ Further, Verse 14.
⁶⁰ Ibid.
⁶³ Ibid.
⁶⁴ Above, 31:3.
⁶⁵ Further, 37:10.
⁶⁶ Ibid.
⁶³ Ibid.
⁶⁷ Ibid.
⁶⁸ Mentioned here in the verse before us (36:8), and as explained above.
⁶⁹ Further, 39:33.
⁷⁰ Ibid.
⁷¹ Ibid.
⁷² Berachoth 55a. Moses told Bezalel to make “the ark, vessels and the Tabernacle.” But Bezalel said to him, “It is the way of the world first to build a house and then to place in it its various utensils. Perhaps G-d told you to make the Tabernacle, and then the ark and vessels.” Moses consented, and Bezalel made them in this order.
⁷³ Bereshith Rabbah 60:11.
⁷⁴ Genesis 24:34-48.