ועשה בצלאל, and Betzalel carried out all the work, etc. How could the Torah report Betzalel as performing the work when it had not yet informed us that Moses had handed over to him all the donations, and (until verse six in this chapter) the people were still in the process of bringing their various gifts? We are forced to conclude that what the Torah tells us in this verse is that Betzalel and his helpers made all the preparations necessary to carry out the work as soon as the materials would be at hand. He prepared the proper tools. The meaning of the words את כל מלאכת is that they made the tools needed for the work. Different tools are required to perform work on metal, wood, stones and fabrics respectively. We are told in Shabbat 49 that all the 39 categories of work which are prohibited on the Sabbath were performed in connection with the construction of the Holy Tabernacle. It appears from the wording of the Torah that all these tools were prepared on the same day.

והם הביאו אליו עוד נדבה בבוקר בבוקר, and they kept bringing further donations to him morning after morning. This refers to the materials used in the Tabernacle such as fabrics which had been woven or spun out of blue wool, goats' hair, etc. All the items which could not be used in their original form were delivered in a condition that enabled them to be used forthwith. This is why it took several days for such donations to have been completed. Donations such as gold, silver, etc., were all delivered on the very first day.

מרבים העם להביא; the people were bringing too much. Why would it be such a bad thing for the Temple treasury to possess a good supply? We should not understand the artisans' comments as a complaint that too much raw material had been contributed; they complained that too much material such as fabrics already woven or embroidered had been brought. They were neither required nor likely to be safe against deterioration. This sentiment was expresseed in the words מרבים…מדי העבודה, more than could be put to use immediately. Further proof that our interpretation is correct may be seen in the proclamation to the people not to perform any more work designed to be used in the construction of the Sanctuary. Moses did not discourage donations of raw materials. When the Torah states that the people were prevented from bringing more materials and not from performing more work such as weaving fabrics, the reason is that Betzalel had no control over what people did within their tents.

דים…והותר, sufficient and too much. How could there be "too much" and "sufficient" at the same time? There seems to be something contradictory here. Why did the Torah have to mention that "the work was sufficient" at all? The Torah only needed to inform us that the requirements for the Holy Tabernacle were oversubscribed! Besides, the entire verse seems superfluous as we have already been told in verse five that the people brought more than was required and had to be restrained. Obviously, such a statement had to be based on the quantities having already been either counted, weighed or measured!

Perhaps the Torah wished to tell us that G'd's fondness for the Jewish people increased as a result of the oversubscription of the materials needed for G'd's Sanctuary. As an act of recognition, G'd miraculously absorbed all these donations and they were used in the Tabernacle, i.e. דים, they were sufficient, none was rejected, i.e. remained unused. The word דים refers to המלאכה, the finished work was all used, though והותר, the raw material contained therein seemed quite excessive. There was a miracle which reconciled the paradox which the report of the Torah implies. Alternatively, the Torah means that the ready-made work which the people contributed appeared to be adequate, whereas in terms of the raw materials used it was actually excessive. It required a miracle for nothing to remain as "left-over."

ויעשו כל חכם לב, Every wise-hearted man (employed for that task) made the Tabernacle, etc. The reason that the word עשה "he made" is used at the end of the verse though many artisans were involved in the construction, indicates that the work was performed as if only a single individual had made it all. The miraculous feature was that the normal minor discrepancies between how different artisans perform the same type of work could not be noticed in the completed product though that product was a composite to which many people had contributed their skills. This is how we can explain the repeated use by the Torah of the singular when speaking of a number of people who performed work. The singular used by the Torah again and again cannot refer to Betzalel as he obviously did not perform all this work himself. The fact that the Torah mentioned in 37,1 that Betzalel made the Holy Ark is proof that he did not make everything else. The reason the completed Tabernacle appeared as the work of a single artisan was that G'd inspired the various artisans in the manner in which they carried out their assignments. They did not strive to display the artist's normal individuality but strove to be part of a team.

חכם לב בעשי המלאכה, of wise heart when performing the work. Perhaps the reason the Torah appears to repeat itself is that it wishes to teach us that the artisans became "wise-hearted" thanks to their being engaged in their sacred task.

ויעשו, They constructed, etc. The reason that the Torah troubled itself to repeat all these details instead of summarising them by saying: "he did in accordance with all that G'd had commanded him," may be explained in the same way as Bereshit Rabbah explained that the Torah repeated the story of Eliezer at the well (Genesis chapter 24) as an expression of appreciation of how Abraham's servant carried out his mission. The same reasoning may be applied to the way Betzalel carried out his task in our portion.