וירקעו את פחי הזהב, “they hammered out the thin sheets of gold;” Nachmanides comments that nowhere has this process of turning gold into sheets been described in the whole Torah except here. It is quite possible that the Torah here reports on a new discovery of how to make golden threads. Subsequently, these golden threads could be interwoven as easily as linen and wool. It had not occurred to anyone to do this prior to the making of the priestly garments.

ויעשו על שולי המעיל, “on the hem of the robe they made, etc.” Nachmanides writes that these pomegranates were not integral parts of the robe, but were attached from underneath the hem.

ויתנו את הפעמונים בתוך הרמונים, ”they placed the bells amid the pomegranates.” This was done before either of the decorative appendages (in lieu of tassels) were connected to the robe. The bells were inserted within the pomegranate-shaped knobs. The Torah repeats the words בתוך הרמונים a second time, to inform us that not only did the artisans insert the bells inside the pomegranates before suspending the pomegranates from the hem of the robe, but they remained in place also afterwards.

ויעשו את הכתנות שש מעשה אורג.לאהרן ולבניו, “they made the tunics of the fine linen of weaver’s work, for Aaron and his sons.” This means that these tunics and the headdresses as well as the sash for Aaron and his sons were made of the same material. The Torah, describes the sash, and the trousers as being made of שש משזר, linen woven of twisted (multiple) threads as well as blue wool, red and purple wool, something that had not been mentioned in the instructions. We must assume therefore that the difference between the two kinds of headgear מצנפת and מגבעת respectively, was not in the materials used, but in the manner in which they were worn. Moreover, when three kinds of thread, i.e. תכלת, ארגמן תולעת שני, are used, the method of combining them is known as מעשה רוקם, embroiderer’s work.

ויביאו את המשכן אל משה, את האהל וגו', “They brought the Tabernacle to Moses; the tent, etc.;” according to Nachmanides the words את האהל have to be understood as if the Torah had written: ואת האהל, “and the tent.” The reason that this is not strange is that the term משכן whenever it appears without further adjective, refers only to the coverings of the Tabernacle, the various layers of it, the lowest one, the one that formed the ceiling visible from within. Compare Exodus 26,1:ואת המשכן תעשה עשר יריעות, “and the mishkan you are to construct of ten carpet-like curtains.” It also is written there that upon joining these ten “curtains,” the משכן will become a single unit. The second layer of coverings made of the skins of goats was known as אהל. Finally, the upper covering consisting of the skins of rams was known as מכסה. (compare 26,7 and 14 respectively.) There are occasions when the entire structure is referred to as אהל מועד, as in ועשית את אהל מועד כאשר צויתיך, “you are to construct the Tent of Meeting as I have commanded you “ A similar description is found is found in verse 40 of our chapter.

את נרותיה נרות המערכה, ”its lamps the ones of the prescribed order,” Nachmanides writes that it is possible that generally speaking, candelabra were equipped with lamps whose light-giving mechanism was adjustable so that depending on the need for more or less light, the wicks and their supply of oil would be regulated. To reflect this mechanism, the Torah may have added the expression נרות המערכה. The singular mode used in this expression is to inform us that the Menorah in the Tabernacle did not have such a mechanism, but that the oil supply to the wicks was maintained at a constant rate. [Except for the light on the center shaft, the other lamps were lit in the evening, and the oil supply allowed for the length of the night. Ed.]

כן עשו בני ישראל את כל העובדה, “so did the Children of Israel perform all the labour.” Nachmanides writes that all labour, work performed in connection with the Tabernacle, is called עבודה, “service,” by the Torah. This reflects the fact that all these activities were performed in order to serve the Lord, to honour Him. By doing so the people fulfilled the commandment (Exodus 23,25) ועבדתם את ה' אלוקיכם, “you are to serve the Lord your G’d.” Alternatively, the word העבודה refers to the sacred vessels used in performing these various tasks. These vessels have been referred to on a number of occasions as כלי עבודת הקודש, i.e. due to their designated purpose the vessels themselves acquired an elevated status, as “sacred vessels,” although they only served a sacred purpose. [this latter explanation would account for the Children of Israel, collectively, being mentioned in our verse rather than either the artisans or the priests. Ed.]