ציטירנדיקער פּירוש אויף שמות 39:33

Because he utterly dedicated. It appears that Rashi is answering the question: The notation above the words “Moshe finished” separate it from the words “erecting the Mishkon” meaning that “Moshe finished” is not to be read together with “erecting the Mishkon” and it is as if they are two separate topics. But what two topics could there be here? Rather one must say that the verse is to be explained as saying “It came to pass on the day that Moshe finished the making of the Mishkon and the erection of the Mishkon”. Thus Rashi asks “Betzalel and all the wise-hearted men…” He answers that “because he utterly dedicated himself…” With this one may answer the widely asked question: The verse merely attributes the erection of the Mishkon to Moshe, and he did this alone as is written previously in Parshas Pekudei (Shemos 39:33) Maharai explains that Rashi was answering the question: The Torah should have merely said “It came to pass, on the day Moshe erected the Mishkon. …

ויקהל משה את כל עדת בני ישראל ויאמר אליהם אלה הדברים אשר צוה ה' לעשות אותם “Moses assembled the entire community of the Children of Israel and said to them: “these are the things that Hashem commanded.” If you take a good look at the order of these things you will find that the construction of the Tabernacle and all its appurtenances have been mentioned many times over. G’d mentioned it to Moses on two separate occasions. The first time it has been mentioned in detail occurred in Exodus 25,2 where the Torah commanded that Moses should accept a contribution from the people, listing the various materials needed for its construction. The second time this commandment is phrased more generally in Ki Tissa (31,2). The third time it is mentioned by Moses at this point in a general way when he commanded them that every wise-hearted person amongst them should get involved and not only donate materials but participate in the conversion of these materials for the construction. The fourth time the Torah reports that the instructions had been carried out (36,8). The Torah mentions the word ויעש, “he constructed” in connection with every stage of the building of the Tabernacle and its components. The fifth time the Torah mentions the Tabernacle and all its components is in Exodus 39,33-42 where separate mention is made of all the components handed over to Moses after they had been completed. The reason the Torah troubles itself to mention all this on five separate occasions is to demonstrate how beloved the Tabernacle and its construction was to G‘d. In Numbers 8,19 where the name בני ישראל occurs five times in the same verse in which the Torah warns that the Israelites must avoid becoming victims of G’d’s retribution, the reason for using the name בני ישראל five times in a row when pronouns would have sufficed is also in order to demonstrate how beloved the people were in the eyes of G’d at that time.
Our sages (Vayikra Rabbah 2,5) comment by illustrating the matter with a parable. A father who had an only son of whom he was extremely fond sent him off to school. When the son would come back, the father would ask him: “did you eat my son, did you drink my son, do you want to go to sleep my son?” We find a similar demonstration of how G’d reports matters which He liked when looking at the conversations conducted by Eliezer, servant of Avraham when he went to secure a wife for Yitzchak. Eliezer’s words are repeated by the Torah in great detail (Genesis, chapter 24). This prompted the sages in Bereshit Rabbah 60,8 to say that the mundane conversations of an Eliezer were more pleasing to G‘d than even the Torah-inspired discourses of later Torah scholars.” The truth of this is best illustrated when we reflect on the fact that the Torah devoted only a single word, or even letter, in order to inform us of some of its commandments. This is so in spite of the fact that the principal function of the Torah is to teach us the commandments.

A Midrashic approach (Tanchuma 11): Betzalel, Oholiov, and all the artisans were endeavouring to erect the Tabernacle but were unable to do do so. This is the meaning of the words in 39,33: “they brought the Tabernacle to Moses.” The reason they brought it to Moses was their inability to erect it so that it would remain standing. Moses felt very badly about all this, seeing he had not had a personal share in working on the Tabernacle. G’d consoled him telling him that no other human being would be able to put up the Tabernacle, whereas as soon as Moses would begin to busy himself with erecting it, it would erect itself. This would teach the Jewish people that if Moses would be unable to erect the Tabernacle it would never become functional. G’d told him that He would record in the Torah that the Tabernacle had been erected by Moses personally, unassisted. This is the meaning of our verse in which Moses is instructed to erect the Tabernacle on the date mentioned. After hearing this, Moses said to G’d: “I do not know how to put it up.” G’d answered him: “you begin to busy yourself with it, and seeing that you have been shown it when it stood, it will stand by itself corresponding to the vision you have had.” This is the meaning of the words הוקם המשכן, “the Tabernacle was erected” (verse 17). G’d added further that He would write that the erection of the Tabernacle was credited to Moses. This is why the Torah also wrote: “Moses put up the Tabernacle” (verse 18). This is also what Psalms 45,15 may have had in mind when the sons of Korach wrote “the princess wearing an embroidered dress is led inside to the king;” this is a reference to the Tabernacle which contained many colours as we know from Exodus 35,35: “and embroider it with blue wool, purple wool and red wool.” The words תובל למלך in our verse from Psalms are a reference to Moses of whom the Torah says in Deut. 33,5 “he was king in Yeshurun.” The words בתולות אחריה “maidens in her train” in the same verse, refer to the Jewish people who are referred to as maidens in Song of Songs 4,12, seeing they are also defined as companions to the Lord, based on Psalms 122,8 where they are described: “for the sake of my kin and friends;” in each instance the Hebrew word for “my friends” being ריע. Finally, the last words in that verse in Psalms 45,15 are מובאות לך “brought to you,” a reference to Moses to whom the Tabernacle was brought in order for him to erect it.