To do My work. . . Rashi is answering the question: Why does it not say קראתי שם לבצלאל — “I gave a name to Betzalel”? Therefore he explains that it means: “I have called [someone] by name to do My work.” And whom did I call? Betzalel.

And the other wise-hearted. . . [Rashi explains this] so we will not think they were all with Betzalel, helping him. If they were, why is Oholiav specifically mentioned, above the other wise-hearted? Therefore Rashi explains as he does, saying that Oholiav helped Betzalel with all the craftwork that Betzalel did himself. But the other wise-hearted merely did the craftwork that Betzalel and Oholiav gave them to do. Accordingly, the passage reads as follows: “I have designated Betzalel. . . and I have also appointed Oholiav to be with him. Furthermore, the other wise-hearted among you, and all those I have given wisdom to, will do all that I have commanded you.”

So called on account of its pure gold. Rashi is answering the question: Does this not imply that the other vessels were not pure? Alternatively, Rashi is explaining that טהור means “refined,” not “ritually pure.” (Re”m)

For it states. . . I.e., it is written immediately afterwards, indicating that they are different items.

And the Targum of מכבר . . . It is translated שרדין because it was net-work. Therefore, also שרד means net-work.

For the purpose of bringing up smoke in the היכל . . .. I.e., the ל [of לקדש ] conveys “for the purpose of.” Rashi does not explain the verse according to its apparent meaning, that לקדש refers back to the anointing oil as well. This is because the verse should then say לְקַדֵש — “to render holy” — [for “to render holy” is the purpose of the anointing oil]. Whereas לַקֹדֶש conveys that it is already holy. (Gur Aryeh)

Though I have charged you. . . Rashi is answering the question: Why was this section placed here?

To exclude Shabbos. . . You might ask: Was it not explained above that Shabbos is excluded merely by placing this section adjacent to [the work of the mishkon]? The answer is: Above, only the public was excluded [from doing work], such as bringing the public donations. But we might think an individual may do work; therefore, Scripture had to write אך .

Provided there are witnesses and a warning. [Rashi knows this] because “Shall be cut off,” mentioned afterwards, is clearly a punishment by the hand of Heaven. If so, [we may infer that] “Shall be put to death” is a punishment by the hand of man. And man is executed only when there are witnesses and a warning is given. See Nachalas Yaakov, who explains why [is the double phrase] מות יומת written for the punishment of death by the hand of man.

A restful rest. . . I.e., a rest that is significantly restful.

Now He, about Whom it is written. . . This is a question: I.e., “Hashem, about Whom it is written, ‘He does not become faint’. . . [how could He attribute rest to Himself?”]

Attributes “rest” to Himself. . . I.e., He says that “rest” should be written about Himself.

Only to accustom the ear. . . This is the conclusion of the answer.

There is no “earlier”. . . [Rashi knows the sin preceded the command] because otherwise, how could Moshe have known that God reconciled Himself [to the point that they may] make the mishkon? For Moshe told them to contribute towards the mishkon. [And if the command was before the sin,] perhaps God’s subsequent reconciliation was only regarding the giving the [second set of] Tablets, about which Moshe was expressly told (34:1), “Carve out two stone tablets for yourself.” [But perhaps God no longer desired the mishkon.] God needed to give them the second Tablets so they would observe Torah law. God could not reject them from Torah observance because they had already converted and accepted Torah and mitzvos upon themselves. Although they went back to their evil ways [of idolatry], they were like apostate Jews, who are considered Jews in every way — certainly then the Bnei Yisrael, for they had repented, as it is written: “Bnei Yisrael [obediently] took off their ornaments. . .” (33:6). So it was only right to give them the Tablets. But God might not have reconciled Himself also for making a mishkon to dwell in, for the mishkon shows a special love. Perforce, [the sin preceded the command].

He could not have learned it all. . . Therefore, God gave it to him as a bride [is given to a groom] — i.e., as something that he acquires as his.

The statutes and laws. . . Rashi is answering the question: It is written, “When He finished speaking with him.” What were the matters that God had finished speaking with Moshe? It cannot be the command of erecting the mishkon, as the golden calf incident preceded it, as Rashi explained above. Therefore Rashi explains that He finished speaking with him the statutes and laws in parshas Mishpatim. Re”m writes: This section connects [chronologically] to the end of parshas Mishpatim, where it is written (24:18): “Moshe came into the midst of the cloud and. . . remained on the mountain for forty days.” [Everything in between — the command of the mishkon and the section about Shabbos — was actually after the golden calf incident. And that which Rashi says here, “The statutes and laws in parshas Mishpatim,”] is not in accordance with R. Yishmael. For he says that the ו of ואלה המשפטים indicates a connection to that which preceded: just as the Ten Commandments were given with thunder and lightning, and said in the assembly of all Israel, so too were the laws [of parshas Mishpatim presented. However here, Rashi explains that these laws were said to Moshe alone, during his forty days on the mountain.]

This teaches that Moshe. . . Rashi inferred this because it is written, “Speaking with him,” rather than, “Speaking to him.” Perforce, “This teaches that Moshe would. . .”

It is written לחת to indicate. . . [Since לחת is written without a ו , it connotes that] it was like there was only one Tablet.