The beginning and the end
At this point we can also appreciate the correlation between the beginning of the book of Shemos and its end, and the reason that the first parsha begins with the counting of the Jewish people, while the concluding parsha discusses the counting of the donations for the Mishkan.
To make a comparison: the book of Bereishis discusses the creation of the world in the way that it existed before the true intent of the universe was revealed. This is expressed in the first Rashi on the Torah:
(Heb. אָּרָּב תיִשאֵרְּב.) This verse calls for a medrashic interpretation [because according to its simple interpretation, the vowelization of the word בָּרָּא, should be different, as Rashi explains further]. It teaches us that the sequence of the Creation as written is impossible, as is written immediately below] as our Rabbis stated): [God created the world] for the sake of the Torah, which is called (Prov. 8:22): “the beginning of His way,” and for the sake of Israel, who are called (Jer. 2:3) “the first of His grain.”
Rashi, Bereishis 1:1
Before the Jewish people were created and were given the Torah, the purpose of the world was not yet revealed. The book of Shemos however, is centered upon the Jewish people (as they were born into a nation) and the Torah—both of which affect the ultimate intent of creation.
Within this achievement, there is a “beginning” and an “end,” which are expressed in the beginning and end of the volume, respectively. The “beginning,” and innermost aspect of G-d’s intent is that the Jewish people are one with G-d. This is the reason that the Jewish people were the ones counted in the beginning of Shemos, expressing the first and foremost endearment that G-d has for the Jewish people.
The “end,” i.e., the intent as it comes into actuality, is the creation of a tangible dwelling place in this world, built from physical objects. This is therefore the meaning of Parshas Pekudei, which includes the tallying up of the objects in the Mishkan.
In this world
As explained above, the root of the Jewish soul is expressed specifically in their work in this lower world, in a place where G-dliness is concealed. It is therefore understood that the more G-dliness is concealed, the more that the Jewish people are able to reveal the ultimate root of their souls, which is not deterred from any concealment of G-dliness whatsoever.
It is thus clear that this is accomplished on an even greater level during the time of exile, when G-dliness is concealed in the greatest manner. This is the explanation as to why the story of the Jewish people’s traveling is related specifically in this section, which deals with expressing G-dliness. Since, it is through the concealment of G-dliness, and the departure of the Shechina from the Mishkan during their travels, that brings about the greatest expression of G-dliness. The purpose of the Mishkan, to create an abode for the Shechina in this world, is most strongly expressed during the time of their travels throughout the desert.
I also lifted My hand to them in the desert to scatter them among the nations and disperse them in the lands.
Yechezkel 20:35
The desert that the Jewish people traveled in hints to the subsequent exiles of the Jewish people. It is specifically in exile that the Jewish people demonstrate, that no matter the darkness of the world, they are able to transform it into an abode for G-d. The Shechina’s departure from the Mishkan is actually expressive of the greatest revelation of G-dliness that there could be!
