A basic idea about how the Torah distinguishes Judaism as life-affirming through the Kehuna.
Rashi joins the start of our parsha to the previous parsha, and links tum'a and tahara to the order of creation.
The authorization of Aharon Ha-Kohen takes into account the history of his leadership.
The first pasuk teaches us about each of the times Hashem spoke to Moshe Rabeinu, and perhaps suggests a moral message for our own interpersonal communication.
What does the first pasuk repeat the words "hamishkan mishkan haedut," when it could have invoked either of those expressions?
To state that the start of the parsha follows on the end of the previous one is obvious--why does Rashi do so?