vaYakhel (Exodus) 35:1...

1st Aliya

Moshe assembled the entire assembly of the Children of Israel and said to them: "These are the things that HaShem commanded, to do them: ²" 'On six days, work may be done, but the seventh day shall be holy for you, a day of complete rest for HaShem; whosever does work on it shall be put to death. ³You shall not kindle fire in any of your dwellings on the Sabbath day.' "

While the other mitzvot were affected by the sin of the Golden Calf, the Sabbath, to which Moshe now adds new instructions, had not been tarnished. Consequently, when the Tablets were destroyed, the letters making up the commandment of the Sabbath remained intact, while the others fled. That notes, R' Avraham Mordechai of Gur, ve'katuv bahem she'mirat shabbat is why the Sabbath prayers include this phrase, on which (the Tablets) is inscribed the observance of the Sabbath,--the only letters that retained their original status were those regarding the Sabbath.

vaYakhel (Exodus) 35:21...

2nd Aliya

Every man whose heart inspired him came; and everyone whose spirit motivated him brought the portion of HaShem for the work of the Tent of Meeting, for all its labor and for the sacred vestments.

According to Ramban and Ibn Ezra, this verse refers to the craftsmen; we must remember that the commands pertaining to building the Tabernacle and making the holy objects were almost always addressed to Moshe personally. Indeed, the whole nation was personified in him. But the actual performance of the work had to be entrusted to others, for Moshe served in the capacity of the king and, as the Midrash tells us, it is up to the king to give orders, not carry them out (Shemot Rabbah ch. 40). Deprived of experience and professional training, due to their slavery in Mitzrayim, the artisans had to be motivated with a holy fervor before undertaking a task for which they were unprepared.

vaYakhel (Exodus) 35:30...

3rd Aliya

Moshe said to the Children of Israel, "See, HaShem has proclaimed by name, Bezalel son of Uri son of Hur, tribe of Y'hudah. He filled him with Bit'vunah, Be'Chakmah, and oo've'da'at, and every craft--to weave designs, to work with gold, silver, and copper; stone-cutting for setting, and wood-carving--to perform every craft of design.
 

In the Talmud R' Yitzchak explains it as a form of proposal to the Israelites to consider Bezalel's appointment. G-d did not want to force it upon them because of the principle that one should not impose a leader on the community without consulting it first. The Midrash Tanchuma suggests that as first the Israelites thought the proposal came from Moshe. They noted that Bezalel was one of Moshes' relatives, as were the "Kohanim" and Levites, all of who were given honored roles in the Divine service. The Talmud adds that it was only later, after they heard that the proposal came from G-d Himself that they responded with enthusiasm, saying, if it is good for HaShem and for you, then how much more so is it good for us.

vaYakhel (Exodus) 36:8...

4th Aliya

All the wise-hearted among those doing the work made the Tabernacle; ten curtains of linen, twisted with turquoise, purple, and scarlet wool; they made them with a woven design of cherubs.

Ramban comments that in the lengthy series of commands concerning the construction of the Tabernacle, an important element is lacking: the detailed instruction to the craftsman. The Torah nevertheless gives long descriptions of the work carried out, and (particularly in Sidrah P'kudei) and stresses that every slight detail corresponded to Elokim's command to Moshe. This demonstrates that the craftsman were truly wise-hearted men ( חבמי לב). Only general guidance was needed. The rest was worked by the artisans using their instincts and skills.

vaYakhel (Exodus) 36:20...

5th Aliya

He made the planks for the Tabernacle of acacia wood, standing erect. ²¹Ten cubits was the height of the plank, and a cubit and a half was the width of each plank. ²²Each plank shall have two tenons, parallel to one another, so he did for all the planks of the Tabernacle.

R' Hirsch interprets the repetition of the details concerning the Tabernacle as an indication of the artisans' awareness of their holy work. The diligent study of its complex material preoccupations, he rediscovers the spirit of holiness that filled the Tabernacle, and later, the Temple. Hence, although the Tabernacle is no longer in existence, it continues to fulfill its mission. Through our study of its laws, it continues to live among us.

vaYakhel (Exodus) 37:17...

6th Aliya

He made the Menorah of pure gold, hammered out did he make the Menorah, its base and its shaft, its cups, its knobs, and its flowers were from it. ¹⁸Six branches emerged from its sides, three branches of the Menorah from its side and three branches of the Menorah from its second side; ¹⁹three cups engraved like almonds, a knob and a flower on the next branch--so for the six branches that emerged from the Menorah.

The Torah ends the account of the Tabernacle's construction with the vessels that represents the essence of the Sanctuary's teaching. These vessels, that are contained in the Tabernacle structure, symbolizes the innermost of human ideals: There is an Ark containing Elokim's teaching; there is a Table that reflects mankind struggle to sustain his physical being by fighting for their daily bread; and finally, there is a Menorah that reflects mankind obligation to spread the Light of the Torah to others.

vaYakhel (Exodus) 38:1...

7th Aliya

He made the Elevation-Offering Altar of acacia wood; five cubits its length, and five cubits its width--square--and three cubits in height. ²He made its horns on its four corners, from it were its horns, and he covered it with copper. ³He made all the utensils of the Altar--the pots, the shovels, the basins, the forks, and the fire-pans--he made all its utensils of copper.

It is these vessels that symbolize the purpose of creation, for their holiness is a reflection of mankind that Elokim created for His pleasure. It is only because of His mercy and kindness that mankind exist today.  
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