Construction of the menorah and the mitzvah of binyan hamikdash

The Midrash (cited by Rashi) says that Moshe had difficulty understanding the construction of the menorah; Hashem was forced to show him an image of a fiery menorah as a visual model. According to some views this was not enough to clarify matters, as we find a dispute as to exactly who made the menorah - Betzalel, Moshe himself, or it was ‘na’aseis m’eilav’, it made itself miraculously because Moshe could not figure out how to do it. On Shabbos the question was raised why the menorah was singled out to be made by Moshe himself and not by Betzalel, who was entrusted to make all the other kelim. I think the simple answer is that even if Moshe understood based on the image of the menorah how to make it, he could not communicate that idea to Betzalel the way he could verbally describe the other kelim. As to why this was true only by the menorah, I am sure you can relate some unique aspect or symbolic idea of the menorah to a unique quality of Moshe, but that is more along the lines of derush. I want to focus on one other point made by the MaHaRaL. Assuming Moshe could not figure out how to make the menorah even after seeing an image of it, what was the point of this communication? Ultimately the menorah was na’aseis m’eilav, so why did Hashem not cut to the chase and just do it for Moshe without providing an incomprehensible tzivuy? The Maharal answers that you have to say according to all opinions Moshe was involved in some way in the menorah’s construction – the issue is simply the extent of that involvement. Moshe had to toss the gold in and strike it with a hammer to form it, but it was na'asis m'eilav in the sense that the completed product was beautiful beyond the capability of its maker, indicating some miraculous force was at work. Maharal writes that one is forced to say Moshe did something, otherwise how was the mitzvah of making klei hamikdash fulfilled? I am not sure what the Maharal means by this argument. The Maharal seems to assume that there is an independent mitzvah of making kelim, yet neither the Rambam or the Ramban count such a mitzvah. Either the kelim are included as part of the mitzvah of binyan hamikdash, or are hechsherim to do avodah (see Ramban’s gloss to mitzvas aseh #34 is sefer hamitzvos), but are not independent commandments. If kelim are simply parts of the mikdash, as long as one does part of the mitzvah of building the mikdash, even if one did not do every task, the mitzvah of building the mikdash has been fulfilled. Certainly according to Rashi and Tos (R”H 17) who hold that the third bais hamikdash will descend from shamayim, one must say that the small human intervention done to complete the building is sufficient to fulfill the mitzvah of binyan habayis even if the majority of the building is completed miraculously (see Maharil Diskin).
According to the Maharal we understand that Moshe ultimately was involved in making the menorah and therefore needed to see the image to know what to do. However, what the Maharal does not explain is why Hashem first attempted to verbalize the instructions if they could not be comprehended even by Moshe. Hadra kushya l'duchta, why not just show Moshe the image to begin with? See Bnei Yisaschar in his chanukah discussion...