Moshe pleads with Hashem in our parsha, “Micheini na m’sifricha”, if you, Hashem, deliver a harsh penalty to Bnei Yisrael, erase my name from your sefer. There are many interpretations of this enigmatic dialogue between Moshe and G-d. The Chasam Sofer explains that we find that each of the parshiyos dealing with korbanos, e.g. the parsha of olah, the parsha of chatas, etc., opens with the phrase “VaYidaber Hashem el Moshe leimor”, Hashem spoke to Moshe and related that particular parsha. Each specific korban, explains the C.S., constitutes a unique type of kapparah which was taught to Moshe on a korban by korban basis. Had the Jewish people not sinned, the parshiyos of the Mishkan should have been taught the same way – each kli, e.g. the menorah, the shulchan, the mizbayach, etc., served its own unique function which would have been taught to Moshe on a kli by kli basis. The instructions of how to make each kli would have been prefaced with, “VaYidaber Hashem el Moshe…”. However, now that the Jewish people had sinned so grievously, the Mishkan as a whole served one purpose and one purpose only – as a kapparah. Moshe said to Hashem, “micheini na”, erase my name, meaning the phrase “VaYidaber Hashem el Moshe” is no longer needed before each item because the parts of the Mishkan are now subsumed under the more global function of achieving kapparah for the eigel.
Although he does not mention it, it seems to me that the pilpul of the Chasam Sofer should depend on the machlokes Rambam and Ramban discussed in previous posts. According to the Ramban, since each kli functioned as a hechsher mitzvah for a specific type of avodah, we would have anticipated a phrase like “vaYidaber Ashem el Moshe leimor” introducing it. However, according to the Rambam, the kelim are not hechsheirim, but chalakim of the larger mitzvah of building a Mishkan, and one introductory statement should suffice for all the parts.