These are the accounts of the Tabernacle (Ex. 38:21)
Moses fully accounted for all the materials which went into crafting the Tabernacle. We can understand why he listed exactly how much gold, silver and gems were used; they are highly valuable. But why did he account precisely for the copper, which has so little comparative value? The copper was not a compulsory tax. The Torah recognizes that it is often those who give "freely" but less than they are truly able who demand the strictest accounting of every penny. For they are ever on the lookout for an excuse not to give any more. (Der Torah Kvall)
The Tabernacle of the testimony (Ex. 38:21)
The Hebrew word for testimony--"eydut"--alludes to the "adiyim" ornaments or heavenly crowns, the Jewish people received when the Torah was given. When the Children of Israel sinned by making the Golden Calf, their crowns were taken back, and with them their extra measure of spirituality. When the Tabernacle was erected, G-d forgave them their sin and their crowns were returned to them. (Ohr HaTorah)
And Moses blessed them (Ex. 39:43)
The fact that G-d's presence was visible when the Tabernacle was erected is not remarkable in itself, for whenever Jews gather together on Shabbat, on holidays, or to perform a mitzva as a congregation, a feeling of holiness and goodwill prevails. Moses' blessing to the Children of Israel was: "May it be G-d's will that His presence should rest on the work of your hands"--May Jews feel this closeness to G-d also during the week and while attending to their daily business concerns.
As stones of memorial to the Children of Israel (Ex. 39:7)
When Joseph was in Egypt and was tempted by Potifar's wife, the image of his father Jacob appeared to him, saying, "The names of all your brothers will one day be inscribed on the stones of the High Priest's breastplate. Do you want your name to be missing, if, G-d forbid, you commit this sin?" The 12 stones of the breastplate serve as a memorial for all of Israel. When a person reminds himself that all Jews were represented on it, he too will be ashamed and too embarrassed to commit any transgressions. (Meshech Chachma)
However My Sabbaths you must observe (31:13)
Shabbat is expressed in plural, because according to the Talmud, two angels accompany a person on his way home from the synagogue on Friday night. One angel is good, and the other is evil. When the angels enter the house and find a home filled with the Shabbat atmosphere and a table set with Shabbat candles and challah, the good angel blesses the family that they should merit the same spiritual atmosphere the next Shabbat. Reluctantly, the evil angel answers, “Amen.” Thus, the proper observance of one Shabbat is a source of blessing to observe another Shabbat. (Malei Haomer)
When you take a census....every man shall give G-d an atonement for his soul....This they shall give....a half-shekel. (Exod. 30:12-13)
Moshe could not understand how money can accomplish forgiveness for the soul. G-d showed Moshe a fiery coin which weighed a half-shekel, and He explained that a coin by itself cannot atone for a grave sin. However, if one gives with warmth and enthusiasm that comes from the fiery core of the Jewish soul, then a coin can truly become the cause of forgiveness. (Likutei Sichot)
The Israelites shall keep Shabbat, to make the Shabbat an eternal covenant for their generations (Exod. 31:16)
The word for “their generations,” “ledorotam,” can also be read “ledirotam,” which means “their dwelling places.” The Torah is teaching us that the Jewish people should strive to make the Shabbat beautiful and majestic in their homes. (Iturei Torah)
Before all your people I will perform wonders, such as have not been done on all the earth, nor in any nation (Ex. 34:10)
The Hebrew word for “wonder” is related to the word meaning “set apart.” G-d promised the Jews that they would be set apart from the rest of the nations of the world, for His Divine Presence would henceforth rest only on them. But what “wonders” were promised? Not merely miracles in the physical world, but wonders in the spiritual sense, a deeper understanding of G-dliness and holiness than is afforded others. That is why the verse specifies “before all your people,” for only the Jew can really understand and appreciate the depth of these wonders. (Ohr Hatorah)
