The Mitteler Rebbe
“And Moshe gathered the entire congregation of the Jewish people.” The reason they are called the “congregation of the Jewish people,” and not just “the Jewish people,” is explained as follows: Adas (congregation) has the same letters as daas (knowledge), which refers to Moshe Rabbeinu, who bestows daas upon the souls of the Jewish people. In fact, Moshe Rabbeinu’s daas includes within it the daas of all 600,000 Jewish souls together, as Moshe Rabbeinu said, “I am in the midst of a nation of 600,000 people.” That is, the daas of the 600,000 resembles branches stemming from Moshe’s daas.

Accordingly, it says “And Moshe gathered the entire congregation of the Jewish people,” because Moshe Rabbeinu, who is the comprehensive daas, “gathered” and unified the daas of all 600,000 of the Jewish people. This is the role of the Moshe in each generation, to draw down [to the Jewish people] the aspect of daas, in virtue of which the Jewish people are called “adas,” a congregation.

The Tzemach Tzedek
“Mishkan ha’eidus” (the Mishkan of Testimony). “Eidus” alludes to the “adayim,” the crowns the Jewish people received at the Giving of the Torah and lost after the sin of the golden calf, as it says (Shmos 33), “And the Jewish people were stripped of their ornaments (edyam; i.e., their crowns) by Mount Choreiv.” But when they made the Mishkan, Hashem forgave them and returned their crowns. This is why it was called “Mishkan ha’eidus.”

The Rebbe Maharash
“And Moshe gathered the entire congregation of the Jewish people.” We find that Shlomo HaMelech also “gathered,” as it says (Melachim I 8:1), “Then Shlomo gathered.” The concept of gathering means for the Jewish people to achieve bittul (self-abnegation before G-d).

Although Moshe and Shlomo are both associated with “gathering,” nevertheless, the “gathering” of Moshe is at the level of yichuda ila’a (supernal unity), whereas the “gathering” of Shlomo is only at the level of yichuda tata’a (lower unity). Indeed, they are immeasurably distant, yet they still share a likeness, as it says, “just as they [i.e., the supernal sfiros] are unified above (yichuda ila’a) in Oneness, she [i.e. the Shechina] creates unity below (yichuda tata’a), according to the esoteric principle of Oneness.”

The Rebbe Rashab
“And he placed the washbasin between the Ohel Mo’ed and the alter.” The reason why the washbasin was placed outside the parochess is because it was made from the copper mirrors, alluding to the refining of the animal soul, which is “outside work” [i.e., the revelation of G-d that is accomplished by refining things outside the realm of holiness], as it says, “I found You outside.” The washbasin was made out of copper (nechoshes), which is the idea of “your forehead is brazen (nechusha),” for in order to fight the animal soul a “brazen forehead” is needed so as not to be ashamed before those who mock.

The Rebbe Rayatz
“Chach and nezem and taba’as and kumaz.” The Even Ezra explains that these all refer to different types of rings: Chach — an earring; nezem — a nose-ring; taba’as — a ring for the finger; kumaz — a ring for the arm.

Parents can learn how to educate their children from this:

An earring: Parents should listen to the Torah’s directives and to what the rabbis say regarding everything connected with raising their children. Parents should also listen to the children’s conversations with their friends in order to properly guide them.

A nose-ring: Parents need a developed “sense of smell” in order to be able to tell whether the friends their children associate with are good and properly educated.

A finger ring: Parents have to point out to their children the proper path to follow.

A bracelet: Along with gentle explanations, parents must stand strong when it comes to their children’s education. Not only when a child misbehaves, but even when he listens he has to feel that parents are carefully overseeing him and his chinuch.

The Rebbe MH”M
At the end of each parasha there appears the total number of verses found in the parasha together with a mnemonic (a siman), a word (or words) whose numerical equivalent equals that of the total number of verses. However, the total does not appear for Parshas Pekudei. Why?

The number of verses in Parshas Pekudei is 92. It is logical to presume that the number 92 used to be printed along with the mnemonic phrase “bli kol” (meaning “without any,” and equaling 92). Thus it would have been written “bli kol — siman” [indicating that the siman, the mnemonic, is “bli kol”]. But later on, some printer must have come along who didn’t understand its meaning and instead took it literally — “bli kol siman,” which means “without any siman.” So he left out both the sum and the siman.