Ibn Ezra (on 30:12) explains that the discussion of the incense altar concluded with a reference to Yom Kippur and the giving of the half shekel was also once a year. Afterwards the laver was mentioned since it was not made with donations of the public, but with the bronze mirrors of the women, 38:8. The oil and spices were recorded since they too were not donated by the public but by the leaders of the tribes. This all seems very ad hoc.
Seforno (on 30:18) suggests that since the laver was used to prepare for working in the mishkan/ ohel moed, it did not contribute directly to the idea that G-d would le-shakhen in the mishkan/ ohel moed, 29:43-46. Hence, the instructions concerning the laver were recorded after the conclusion of the instructions of the mishkan/ ohel moed.
I believe that we need to return to the idea that the incense altar symbolized the barrier between G-d and the Jewish people, see our discussion on 30:1-10, "The barriers arise," http://lobashamayim.blogspot.co.il/2011/02/shemot-301-10-tetsavveh-barriers-arise.html.
One common denominator between the laver, the oil and the incense, is that there is a threat of severe punishment (death or karet) for not maintaining the separation from things for G-d and for the common man. With regard to the washing, one had to wash before working on the outer altar or in the mishkan proper. With regard to the oil and incense, no person could use these items outside of the mishkan/ ohel moed. Thus, these three laws also show the idea of separation, and fact that there is a threat of punishment shows that the relationship between G-d and mankind is not “buddy, buddy.” Rather, mankind must know that there are barriers between G-d and man, and G-d can punish mankind. Similarly, by the laws of half-shekel, which is recorded between the laws of the incense altar and the three items, there is also the threat of a plague for not following exactly what is commanded. In addition, by the next section, the workers in the mishkan/ ohel moed are told to exactly as commanded, 31:6,11.
Thus, maybe these laws conclude the section about the instructions about building the mishkan/ ohel moed to teach a lesson about religion. G-d can be close to the people, as symbolized by most of the mishkan/ ohel moed, but there always remain a barrier between G-d and the people, as symbolized by the incense altar. The way to solve this paradox is by exactly following G-d’s commands, as in the case of the half-shekel, but there always will remain a separation between G-d and man, as shown by the laws of washing, oil and incense. If one follows G-d’s commands, then maybe one will be worthy of the blessings given to Betzalal that he would endowed with wisdom, 31:3.
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