Wagons were donated to the Mishkan to carry the beams that encompassed the inner sanctum. However, the Torah states that the descendants of Kehas, the eldest son of Levi, were not privy to those wagons because they carried the most reverent items of the Mishkan such as the Aron.
The two brothers Zevulun and Yisochor and their respective tribes had a very interesting relationship. Yisochor personified the ultimate scholars of Torah. Zevulun were very accomplished merchants and became wealthy. They supported the entire tribe of Yisochor so that they could devote themselves to the study of Torah exclusive of any involvement in worldly matters.
We are forewarned by the Torah that upon ignoring our obligations there will be retribution. Unfortunately, we have seen this fulfilled many times in our past. The commentators explain that the chastisement mentioned in this parsha refers to the destruction of the first Beis Hamikdash. The downfall of the nation at that time was terrible and the subsequent exile to Bavel, as short as it was, created havoc in the purity of our nation.
On the second day of Pesach a special offering was brought in the Beis Hamikdash, referred to as the Korban Omer. It consisted of barley and permitted the use of that grain in Eretz Yisroel. Although we don’t have the opportunity to bring that unique sacrifice, we count the days after from when it would have been brought until the Yom Tov of Shavuos.
The inauguration of the Mishkan was marred with the death of Aron’s two sons, Nadav and Avihu. Rabbinic literature is replete describing their oversight. One of the better known reasons is that they rendered their opinion on a halachic matter despite the fact that their mentor Moshe was present. Although seemingly a minor error, it carries a sentence of death.
We live in a world of comparisons. We often judge others within a limited and narrow theme. Doing so makes many of us champions. After all, paralleled to others we feel much more secure and exceptional in our own lives. Perhaps one davens in a more enhanced fashion than his neighbor or learns better then someone else.
Finally, after months of preparation, the day has arrived for the inauguration of the Mishkan. The Divine Presence would enter the midst of the nation and we would merit all the blessings that accompany that manifestation. For seven days Moshe served as the Kohen and the Mishkan was nearing its climatical finale.
Ahron and his sons were commanded to bring the Olah sacrifice which was totally consumed upon the altar. The Midrash explains that the language used in this verse, ‘Tzav’ is emphasizing the need for alacrity involving this mitzvah not only for the present but for all future generations. Of course, this message from our Sages necessitates an explanation.
Vayikra discusses many variations of sin offerings. The first scenario is that of the Kohen Gadol, the High Priest. In contrast to the sin offering of a regular individual, he offers his atonement by sprinkling the blood towards the curtain separating the most inner chamber of the Mishkan from the outer area. Then more blood is dashed upon the inner altar and finally, the sacrifice is burnt outside the camp.
After the recap of the entire handiwork of the Mishkan the Torah states that the people did as Hashem commanded, so did they do. Maharal Diskin questions the end of the verse that is repetitive that they indeed followed as they were directed to do. His explanation offers a tremendous insight into the caliber of the prominence of the people involved and into the eminence of the Mishkan itself.