What is the phrase "ke'Chol asher Ani Mar'eh Oscha..." referring to?
Rashi and Ramban #1 1 : This is actually a continuation of the previous Pasuk 2 - 'When they build Hashem a Mikdash ... they should build it 3 according to the specifications that Hashem showed 4 Moshe ... '.
Seforno: It is a continuation of the previous Pasuk, informing them that, when they build Hashem a Mishkan, His Shechinah would appear to Moshe on the lid of the Aron between the two Keruvim 5 to dwell among them, to accept their Tefilos and their Avodah - just as He did on Har Sinai, where the Shechinah appeared among myriads of angels. 6
Because had this Pasuk been entirely independent, it would have omitted the 'Vav' in "ve'Chein Ta'asu".
As well as the Keilim (Ramban).
Hashem did not only describe to Moshe the detailed specifications of the Mishkan, he showed him pictures of how it should look (Rashbam). See also Ba'al ha'Turim.
Which are synonymous with the "Serafim who stand before Hashem on High" (Yeshayah, 6:2) which the Nevi'im saw, and which were woven on to the curtains that covered the Mishkan (both in the Kodesh and in the Kodesh Kodshim).
See Seforno, who then elaborates on the role of the Torah in the Kodesh Kodshim.
What are the connotations of "ve'Chein Ta'asu"?
Rashi: The Torah concludes that, in the event that one of the vessels gets lost or, when they build the Beis-Hamikdash, they should replace or construct them according to the same specifications. 1
Ramban #1 (citing the Ibn Ezra): The beginning of the Pasuk (regarding the construction of the Mishkan) refers to "ve'Asu Li Mikdash (in Pasuk 8), whereas " ve'Chein Ta'asu" refers to the preceding phrase "ve'Eis Tavnis Kol Keilav").
Ramban #2: After issuing instructions to construct the Mishkan and its Keilim, the Torah concludes "ve'Chein Ta'asu" - all of you, with alacrity and diligently. 2
Seforno: "And so you should do" - if you want Me to dwell among you, to speak with you (Moshe) and to accept the Tefilos and the Avodah of Yisrael. 3
Moshav Zekenim and Ba'al ha'Turim: The Navi also writes "ve'Chein Ta'asu" in Shoftim 7, 17 in connection with Gid'on, because all his actions corresponded to the Avodas ha'Mikdash and its Keilim, and it was therefore on their merit that he succeeded.
Shevu'os 15a: It teaches us that one may only add to Yerushalayim or to the Azaros 4 via a king and a Navi, the Urim ve'Tumim (in the Choshen) and the Sanhedrin of seventy-one - as it was in the desert. 5
Hadar Zekenim: Because if it referred to "ke'Chol Asher Ani Mar'eh Oscha", it would have said 've'Chen Ta'aseh.'
The Pasuk tends to use a double expression for emphasis, like we find in Pikudei, Sh'mos 39:22 (Ramban).
Refer to 25:9:1:2. Seforno: All this is not like it was before the sin of the Golden Calf, when Hashem declared - in Sh'mos 20:24, "Wherever My Name is mentioned; I will come to you and bless you!".
See Torah Temimah, note 10.
Where Moshe was the king and the Navi. See Torah Temimah, note 10, regarding the Sanhedrin.
QUESTIONS ON RASHI
Rashi writes that, when they build the Beis-Hamikdash, everything should have the same specifications as in the Mishkan. But the Mizbe'ach that Shlomoh built was twenty Amos wide - whereas the Mizbe'ach in the Mishkan measured only five by five Amos?
Gur Aryeh: Only the Keilim must be the same, but not what is attached to the ground, such as the Mizbe'ach.
Divrei David: Initially, everything must be the same; But it can be changed through a Navi, the Urim ve'Tumim and the Sanhedrin 1 - and it was they who authorized Shlomoh to build a larger Mizbe'ach.
