There seems to be a troubling contradiction between two of the Ramban’s central themes regarding the book of Shemot. Firstly, the Ramban (Introduction to Shemot) summarizes Shemot as a book of “galut and Geula” (exile and redemption), beginning with Bnei Yisrael’s (the Jewish people) enslavement and concluding with Hashem dwelling among them in the Mishkan (Tabernacle). Accordingly, the Mishkan containing Hashem’s constant presence is the pinnacle to which the entire book builds towards.

Yet the Ramban (Introduction to chapter 25) also ascertains that the Mishkan accomplished another significant role. It continued the Har Sinai (Mount Sinai) experience. By housing the Shechina (divine presence) that Bnei Yisrael encountered at Har Sinai, it attempted to replicate their ability to connect to it. This perspective implies that Har Sinai was the zenith, with the Mishkan merely attempting to retain as much of the Har Sinai occurrence as it can. The Mishkan is a mere afterthought.

Simply stated, which was more important, Har Sinai or the Mishkan?

Perhaps the Ramban believes that the Mishkan is in fact the climax of Shemot, however, the Mishkan attempting to retain Har Sinai’s interaction with the divine does not reduce it as secondary. To the contrary, sustaining the Shechina encountered at Har Sinai gives it its importance. The miracles that took place at Har Sinai—although unparalleled in magnitude (Rambam, Yesodei HaTorah 8:1-3)—were a one-time experience.

The Mishkan’s role of continuing Har Sinai’s impact gives it a more central role; one that is permanent and enduring. Apparently, because the Mishkan plays a daily role of housing the shechina, it is seen as the Geula that Shemot builds towards.

It is important to realize tremendous one-time-events have their place, but fall short to the impact that consistency has.

Rabbi Jesse Horn is a senior Ram (rosh metivta) at Yeshivat Hakotel and program director of Mizrachi Mechanchim. He is a member of the Mizrachi Speakers Bureau (www.mizrachi.org/speakers).