[This doesn't directly address your specific example, but it is perhaps a general answer to these types of questions. I imagine that those who did not like this answer might also not like this one.]
In Parshas Terumah (26:8-9) we have the following verses:
אֹרֶךְ הַיְרִיעָה הָאַחַת שְׁלֹשִׁים בָּאַמָּה וְרֹחַב אַרְבַּע בָּאַמָּה הַיְרִיעָה הָאֶחָת מִדָּה אַחַת לְעַשְׁתֵּי עֶשְׂרֵה יְרִיעֹת וְחִבַּרְתָּ אֶת חֲמֵשׁ הַיְרִיעֹת לְבָד וְאֶת שֵׁשׁ הַיְרִיעֹת לְבָד וְכָפַלְתָּ אֶת הַיְרִיעָה הַשִּׁשִּׁית אֶל מוּל פְּנֵי הָאֹהֶל
The length of each curtain shall be thirty cubits, and the breadth of each curtain four cubits; the eleven curtains shall have one measure. And thou shalt couple five curtains by themselves, and six curtains by themselves, and shalt double over the sixth curtain in the forefront of the tent. (Mechon Mamre)
In Parshas Vayakhel (36:15-16) we have the parallel:
אֹרֶךְ הַיְרִיעָה הָאַחַת שְׁלֹשִׁים בָּאַמָּה וְאַרְבַּע אַמּוֹת רֹחַב הַיְרִיעָה הָאֶחָת מִדָּה אַחַת לְעַשְׁתֵּי עֶשְׂרֵה יְרִיעֹת וַיְחַבֵּר אֶת חֲמֵשׁ הַיְרִיעֹת לְבָד וְאֶת שֵׁשׁ הַיְרִיעֹת לְבָד
The length of each curtain was thirty cubits, and four cubits the breadth of each curtain; the eleven curtains had one measure. And he coupled five curtains by themselves, and six curtains by themselves. (Mechon Mamre)
There is a very clear difference here – the last clause of the first version about doubling the sixth curtain is entirely absent in the second version. Ibn Ezra noticed this and writes:
ולא הזכיר כפל היריעה כי הכתוב אחז דרך קצרה
[The Torah] did not mention the doubling of the curtain because it grasped the path of brevity.
While it is not entirely clear what his exact point is, I think he is saying that because everything was already stated with all the details in Parshas Terumah, the Torah has no obligation to repeat every detail here, and thus if a detail was left out it is a non-issue. We can apply this to the entire topic of the repetition of this parsha – for the most part the Torah repeated everything, but it felt no need to repeat every single detail, and they'rethere might not be any point in asking why a specific detail was not repeated.
Similarly, Ralbag has a discussion about why the Torah repeated everything to begin with, and one of his suggestions is that this was simply the way that people told stories back then and the Torah conformed to the normal way of talking. This also might indicate that there is not necessarily a real "reason" for any particular inclusion or deviation.
ואפשר שנאמר שכבר היה מנהג האנשים ההם בזמן מתן תורה שיהיו סיפוריהם בזה האופן והנביא אמנם ידבר לפי המנהג