"Ani HaShem," the Torah repeats the phrase "I am G-d" over and over again throughout our parsha until the end of Sefer Vayikra. How many times is it repeated in the last 10 chapters of Vayikra? Over 50 times, I believe.

And yet, isn't it strange that in the first half of Sefer Vayikra, the phrase "Ani HaShem" appears only one time. This distinction is even more perplexing given the subject matter of the first half of Vayikra, as opposed to the second half. The first five parshiyos of Vayikra deal exclusively with laws relating to the Mishkan, the tabernacle, e.g., the korbanos, the Mishkan dedication ceremony, and the laws of tumah v'tahara, ritual purity and impurity.

In contrast, the second half of Vayikra, starting with the middle of last week�s parsha, and especially, in our parsha, seemingly has absolutely nothing to do with the Mishkan. Rather, the end of Vayikra deals with laws relating to how a Jew lives his or her life outside the Mishkan. Thus, the Torah discusses which family members we are permitted to marry, the Jewish holidays, and basic ethical behavior such as not to steal and lie by adjusting weights and measures.

Since the first half of Vayikra deals with the Mishkan and the second half deals with appropriate behavior in our daily lives, one would have expected the phrase "Ani HaShem" to be emphasized in the first half of Vayikra. After all, the Mishkan is the place where G-d's presence is most readily perceived in the world. Bring the korbanos because �Ani HaShem.� Observe the laws of tumah v'tahara because �Ani HaShem.� That is what we would have expected.
However, the phrase �Ani HaShem� appears only one time in the context of the Mishkan, while in connection with the laws which must be observed outside the Mishkan, �Ani HaShem� is repeated continually.

What lesson is the Torah revealing to us?

Rabbi Menachem Leibtag, of Yeshivat Har Etzion, proposes the following beautiful answer. He suggests that perhaps HaShem is trying to correct a terrible mistake, an error which unfortunately still plagues the Jewish people today. The dwelling of the Divine Presence in the Mishkan as emphasized in the first half of Vayikra could easily lead a Jew to erroneously conclude that G-d's presence only rests in that holy place. Based on this mistake, one might conclude that a Jew must be meticulous with respect to his or her spiritual behavior while visiting the Mishkan, however, once one leaves that holy place, when the Jew enters the real world, there is no requirement to be so careful. In shul, in the Beis Midrash, a Jew must be on their best behavior, but at home or at work one can act as they please.

The second half of Vayikra counters this misconception. The Mishkan does not limit G-d's Divine presence to its confines. Rather, the function of the Mishkan is to channel G-d's presence from heaven to earth so as to allow it to emanate from the Mishkan to the entire land. Therefore, the second half of Sefer Vayikra contains mitzvot which translate the intense level of Shechina found in the Mishkan into a Jew's daily life. In the Mishkan itself, it is clear that �Ani HaShem.� Who needs to be told that one is standing in G-d's presence on a visit to the Kosel HaMaaravi. But outside the Mishkan, we must be constantly reminded that the Shechina is with us. Indeed, the purpose of our lives is to sanctify G-d's name both in and out of the Mishkan, Beis Midrash, Shul or other holy place that a person may find oneself.

It is for this reason that the Torah repeatedly states �Ani HaShem�, not by the Mishkan and the laws relating to the Mishkan, but by the mitzvos that relate to our everyday lives. In our daily life, one must recognize and attempt to create an atmosphere of that same �Ani HaShem� that is experienced when one visits a makom shel kedusha like the Mishkan.

Where does the Torah state "Ani HaShem?" -- when it commands a Jew to pray to G-d, when the Torah discusses the Mishkan? No, the Torah states in this week�s portion, "Lo signovu, a Jew may not steal, V'lo seshakru, one may not lie, v'chilalta es shem Elokecha Ani HaShem, because by doing so a Jew desecrates the name of G-d, I am HaShem." Whether one gets caught or not, whether it's for a mitzvah or to line one's own pockets, Ani HaShem, it is prohibited and is a chilul HaShem.

As we enter the period of sefira, let us remind ourselves of this fundamental message. Being meticulous in our observance of mitzvos is not limited to the sphere of commandments between man and G-d, but also includes the mitzvos that regulate our dealings with each other. Let us be meticulous about our observance of the mitzvos bein adam l'Makom, but let us also internalize that service by conducting ourselves outside the confines of the Mishkan with the same spiritual intensity as we do inside the Mishkan.