Sefer Shemos is described by the Ramban as Sefer HaGeulah, the Book of Redemption. All that is contained therein is geulah-related. From the very beginning, when the Jews were enslaved by the Egyptians; to their liberation; followed by the splitting of the Red Sea; and the receiving of the Torah: all led up to the construction of the Mishkan for the purpose of Hashroas HaShechinah, establishing a resting place for the Divine Presence. Sefer Vayikra is where the avodah, ritual service, performed in the Mishkan is mentioned. Therein the various Korbanos, sacrificial offerings, are detailed. It is, therefore, surprising that Parashas Pikudei concludes with the avodah that Moshe Rabbeinu executed in inaugurating the Mishkan. Moshe had been the Kohen Gadol for a week as Aharon was being invested with and prepared for the position. Should Moshe’s avodah not have been included in Sefer Vayikra – like all of the other ritual services? Apparently, Moshe’s use of the vessels is in some way connected to the Geulah. How?
Horav Yisrael Belsky, Shlita, explains this based upon the Ramban’s comments in his introduction to Sefer Shemos. He writes: “The exile cannot be considered to have ended until Klal Yisrael arrived at their place and returned to the prominence of the Avos, Patriarchs. Once they received the Torah, built the Mishkan, and Hashem’s Presence dwelled amongst them, they had been restored to the prominence achieved by the Patriarchs. At this point, they had reached the spiritual plateau of – Elokai alai ahaleihem, ‘G-d was upon their tents’ (Iyov 29:4), similar to the Avos that are themselves the Merkavah, chariot, of Hashem; Klal Yisrael had achieved full redemption. Thus, Sefer Shemos concludes with the completion of the Mishkan, in which the Glory of Hashem was manifest.”
Rav Belsky derives a fundamental principle of Yiddishkeit from the Ramban’s words. Hashroas HaShechinah was
accomplished only through the actual avodah. The power invested in the edifice and the holy utensils was awe-inspiring, but sanctifying the utensils and erecting the Mishkan only created the capacity for kedushah and a restoration of the Divine Presence among Klal Yisrael. Without the avodah in full force – everything else remains simply potential. Unless the kedushah is actualized, the Divine Presence will not appear and there is no Geulah. This is why it was necessary for Moshe to actualize the plausible kedushah in the vessels of the Mishkan. In this manner, he created the spiritual climate intrinsic to allowing Hashem’s Glory to descend upon the Mishkan.
Every Jew has the potential to engender incredible kedushah. Aptitude is a wonderful asset, but if it does not translate into achievement, it becomes the symbol of a wasted life spent wallowing in “what could have been.” A Jew must garner all of his strength to maximize his potential – especially in the area of bringing his inherent kedushah to fruition. I say “especially,” because if one truly focuses on his kedushah, everything else will follow. It will all fit in. The converse does not always work. By drawing out our potential, we are able to transform ourselves into a veritable Mishkan, regarding which it says, V’Shochanti b’socham, “I will reside within them.”
