Why does the Torah insert this Parshah here, and not in Vayikra?
Ramban (citing Seider Olam): 'On the first day of the Milu'im, Hashem called Moshe from the Ohel Mo'ed and told him all the Parshiyos from the beginning of Vayikra until "Vay'hi ba'Yom ha'Shemini" - all in connection with the Korbanos. Then, on the eighth day (Rosh Chodesh Nisan), he taught him all the Parshiyos from "Zos ha'Chayah asher Tocheilu" 1 concerning Isur ve'Heter, all of which are connected to the Korbanos; and that continued right up to here. 2 And now, having completed the Mitzvos that are connected with the Avodah, the Korbanos, and the guarding of the Ohel Mo'ed and its service, it presents the gift of the Nesi'im with their Korban which they brought from the eight of Nisan until the 19th, or from Rosh Chodesh until the 12th. 3
What do we learn from "Kalos"?
Rashi: It is written 'Kalos' to hint that on the day that the Mishkan was erected, Yisrael were like a Kalah entering the Chupah. 1
Rashi (citing the Sifra): This teaches us that on each of the Shiv'as Yemei ha'Milu'im, Moshe erected the Mishkan and dismantled it, until the eighth day - Rosh Chodesh Nisan, when he finally erected it without taking it down. 2
Ramban: What the Pasuk means is that, on the day that Moshe finished erecting the Mishkan, anointing it and sanctifying all its Holy vessels, and erecting the Mizbe'ach and anointing it, the princes ... brought their gift.
Bearing in mind that Betzalel, Ohaliav and all the wise men built the Mishkan, why does the Pasuk attribute it to Moshe?
The question, that is posed by Rashi, is difficult to understand however, since the Pasuk is talking about the actual construction of the Mishkan, which was performed by Moshe alone
What is "v'Es ha'Mizbe'ach ve'Es Kol Keilav" referring to?
Ramban and Seforno: It is referring to "b'Yom Kalos Moshe", mentioned at the beginning of the Pasuk.
What is the meaning of "Vayimshachem va'Yekadesh osam"?
Ibn Ezra: The Pasuk means that Moshe anointed the Mizbe'ach and its vessels with the anointing oil and sanctified them with the blood of the Chatas. 1
Ramban, Moshav Zekeinim: It means that Moshe anointed them in order to sanctify them.
Ramban, Moshav Zekeinim: This is difficult. "Va'Yekadesh" applies also to the Mishkan. The blood was not Mekadesh it!
Why does the Torah insert this Parshah here and not in Vayikra?
Ramban (citing Seider Olam): 'On the first day of the Milu'im, Hashem called Moshe from the Ohel Mo'ed and told him all the Parshiyos from the beginning of Vayikra until "Vay'hi ba'Yom ha'Shemini"
Rashi writes that it is written 'Kalos' to hint that Yisrael were like a Kalah. It is written normally!
Riva: Rashi says that it is written Chaser (without a Vov). This is unlike our tradition, but also the Gemara is sometimes unlike our tradition!
Gur Aryeh: It says "Kalos", and not 'Kilah', which could not be read like Kalah.
Minchas Shai citing RaMaH: It should have been written Chaser, but Moshe did not want to credit himself 1 ; Hashem consented that he write it full.
Ohr ha'Chayim: This is a very deep matter. It is as if it is written Kalas, with a Vov in the middle, a hint to the Chasan.
Ha'Kesav veha'Kabalah: It is punctuated with a 'Patach'; it hints that Moshe was like a friend who brought the Kalah to the Chupah.
Zohar: Written Chaser, it hints that the Shechinah was the Kalah of Moshe. See Toras Moshe, who connects this with the Vov in "veha'Ish Moshe Anav"; Moshe claimed that Yisrael's Nisu'in to Hashem was not until Hakamas ha'Mishkan, so breaking the Luchos was able to nullify the Kidushin.