“They shall craft an Ark of acacia wood: its length shall be two and a half cubits, and its width a cubit and a half, and its height a cubit and a half” (Exodus 25:10). “They shall craft an Ark of acacia wood,” that is what is written: “The Almighty, we cannot find Him; He is exalted in power” (Job 37:23). Our great rabbi1Rabbi Yehuda HaNasi. said: We must give credit to Job, as everything that Elihu said, he came and added to his statements.2Elihu praised God in an ambiguous manner, such that his words can also be understood as blasphemy. Job expressed the praise of God in a clear manner (Etz Yosef). Job said to his comrades: ‘What do you think, that everything you have said is all His praise? Who can relate all the praise and mighty deeds of the Holy One blessed be He. All the statements that you stated “Behold, these are but the tips of His ways”’ (Job 26:14). Elihu came and said: “The Almighty, we cannot find Him; He is exalted in power.” One who hears this verse says: Perhaps it is curses, God forbid. But this is what Elihu was saying: We have not found the [full] strength of the might of the Holy One blessed be He [displayed] toward His creations, as the Holy One blessed be He does not overly exert His creations; He engages a person only in accordance with his strength. You find when the Holy One blessed be He gave the Torah, had He come upon them with the full extent of His strength, they would not have been able to withstand it, as it is stated: “If we continue to hear [the voice of the Lord our God, we will die]” (Deuteronomy 5:22). Rather, He came upon them only in accordance with their strength, as it is stated: “The voice of the Lord is with strength” (Psalms 29:4). “With His strength” is not said, but rather, “with strength,” in accordance with the strength of each and every one. Another matter, “the Almighty, we cannot find Him; He is exalted in power.” When the Holy One blessed be He said to Moses: ‘Craft a Tabernacle for Me,’ he began wondering and saying: ‘The glory of the Holy One blessed be He fills the upper and the lower worlds, and He says to me: Craft a Tabernacle for Me?’ Moreover, he was looking3This means that he saw prophetically. and saw Solomon arising and constructing the Temple, which is larger than the Tabernacle, and saying before the Holy One blessed be He: “For will God indeed dwell on the earth? [Behold, the heavens and the heaven of heavens cannot contain You, certainly not this House that I have built]” (I Kings 8:27). Moses said: ‘If Solomon said so regarding the Temple, which is much, much greater than the Tabernacle, how much more so regarding the Tabernacle?’ That is why Moses said:4Psalms 90 is attributed to Moses (see Psalms 90:1), and the following ten psalms are also assumed to have been authored by him (Rashi on Psalms 90:1). “One who dwells in the shelter of the Most High, [who abides in the shadow of the Almighty]” (Psalms 91:1). Rabbi Yehuda bar Rabbi Simon said: The One who dwells in shelter, He is exalted over all His creations. What is: “In the shadow of the Almighty”? In the shadow of God, in the shadow of the Merciful, in the shadow of the Gracious are not written here, but rather, “in the shadow of the Almighty” – in the shadow that Betzalel crafted.5Had the verse referred to a righteous person sitting in the shadow of God, it would have used a term for God that denotes His mercy. The fact that it refers to God as Almighty indicates that the verse does not mean “in the shadow of the Almighty,” but rather, “the Almighty [dwells] in the shadow” of the Tabernacle crafted by Betzalel (Etz Yosef). See also Maharzu. That is why it says: “Who abides in the shadow of the Almighty.” The Holy One blessed be He said: ‘You do not think as I think;6You cannot fathom My Presence confined within a physical space, but I can. but rather, twenty boards in the north, twenty in the south, and eight in the west. Moreover, I will descend and minimize My Divine Presence within one cubit by one cubit.’7God spoke to Moses from between the two cherubs (see Exodus 25:22), a space of one square cubit..
Another matter, “they shall craft an Ark of acacia wood.” What is written above? “They shall take Me a gift” (Exodus 25:2). Immediately, “they shall craft an Ark of acacia wood.” Just as the Torah preceded everything, so too, in the crafting of the Tabernacle, the Ark preceded all the vessels. Just as light preceded all the acts of Creation, as it is written: “God said: Let there be light” (Genesis 1:3), in the Tabernacle as well, the crafting [needed to house the] Torah, which is called light, as it is written: “For the commandment is a lamp, the Torah is light” (Proverbs 6:23), preceded [the crafting of] all [other] vessels. Another matter, “they shall craft an Ark.” Why is it that regarding all [other] vessels, “you shall craft” is written, and regarding the Ark, “they shall craft” is written? Rabbi Yehuda ben Rabbi Shalom said: The Holy One blessed be He said to [Moses]: ‘Let everyone come and be involved in the Ark so that all of them will acquire the Torah.’ Rabbi Shimon ben Yoḥai said: There are three crowns: The crown of kingship, the crown of priesthood, and the crown of Torah.8Mishna, Avot 4:13. The crown of kingship, this is the table [for the showbread], in whose regard it is written: “A golden crown [zer] all around” (Exodus 25:24). The crown of priesthood, this is the altar, in whose regard it is written: “A golden crown [zer] all around” (Exodus 30:3). The crown of Torah, this is the Ark, in whose regard it is written: “A golden crown [zer]” (Exodus 25:11). Why is it written zar and pronounced zer?9The word zer could have been written zayin-yud-reish, but it is written without the yud, so that it can also be vocalized zar. It is to say to you that if a person merits, they become a crown [zer] for him, but if not, they become estranged [zar]. Why is it written regarding all of them, “you shall craft for it” (Exodus 25:24; 30:3), and regarding the Ark, it is written: “you shall craft upon it”? It is to teach you that the crown of Torah is superior to all of them. If a person acquires Torah, it is as though he acquired all of them.
Another matter, “they shall craft an Ark.” What is written above? “They shall craft a Sanctuary for Me [and I will dwell among them]” (Exodus 25:8). The Holy One blessed be He said to Israel: ‘You are My flock and I am a shepherd,’ as it is stated: “You are My flock, the flock of My pasture; you are man” (Ezekiel 34:31). And ‘I am a shepherd,’ as it is stated: “Shepherd of Israel, listen” (Psalms 80:2). ‘Construct a pen for the Shepherd, so He will come and herd you.’ That is why it is stated: “They shall craft a Sanctuary for Me, and I will dwell among them.” ‘You are a vineyard,’ as it is stated: “For the house of Israel is the vineyard of the Lord of hosts” (Isaiah 5:7). ‘I am the Guardian,’ as it is stated: “Behold, the Guardian of Israel neither slumbers nor sleeps” (Psalms 121:4). ‘Construct a hut for the Guardian so He may guard you.’ ‘You are children and I am your Father,’ as it is stated: “You are children to the Lord your God” (Deuteronomy 14:1). And ‘I am your Father,’ as it is stated: “For I have been a Father to Israel” (Jeremiah 31:9). ‘It is an honor for the children when they are with their father, and an honor for the Father when He is with His children.’ Likewise it says: “The crown of elders is grandchildren, [and the glory of children is their fathers]” (Proverbs 17:6). ‘Construct a house for the Father, so He may come and dwell among His children.’ That is why it is stated: “They shall craft a Sanctuary for Me [and I will dwell among them].”’
וְעָשׂוּ אֲרוֹן עֲצֵי שִׁטִּים, הֲדָא הוּא דִכְתִיב (איוב לז, כג): שַׁדַּי לֹא מְצָאנֻהוּ שַׂגִּיא כֹחַ, אָמַר רַבֵּנוּ הַגָּדוֹל צְרִיכִין אָנוּ לְהַחֲזִיק טוֹבָה לְאִיּוֹב שֶׁכָּל מַה שֶּׁאָמַר אֱלִיהוּא בָּא הוּא וְהוֹסִיף עַל דְּבָרָיו, אָמַר אִיּוֹב לַחֲבֵרָיו מָה אַתֶּם סוֹבְרִים שֶׁכָּל מַה שֶּׁאֲמַרְתֶּם הוּא כָּל שִׁבְחוֹ, מִי יוּכַל לְסַפֵּר כָּל שְׁבָחָיו וּגְבוּרוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, כָּל הַדְּבָרִים שֶׁדִּבַּרְתֶּם (איוב כו, יד): הֶן אֵלֶּה קְצוֹת דְּרָכָיו, בָּא אֱלִיהוּא וְאָמַר: שַׁדַּי לֹא מְצָאנֻהוּ שַׂגִּיא כֹחַ, מִי שֶׁשּׁוֹמֵעַ הַפָּסוּק הַזֶּה אוֹמֵר שֶׁמָּא חֵרוּפִים הוּא, חַס וְשָׁלוֹם, אֶלָּא כָּךְ אָמַר אֱלִיהוּא לֹא מָצִינוּ כֹּחַ גְּבוּרָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא עִם בְּרִיּוֹתָיו, שֶׁאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא בָּא בְּטַרְחוּת עִם בְּרִיּוֹתָיו, לֹא בָּא עַל הָאָדָם אֶלָּא לְפִי כֹּחוֹ, אַתָּה מוֹצֵא כְּשֶׁנָּתַן הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הַתּוֹרָה לְיִשְׂרָאֵל אִלּוּ הָיָה בָּא עֲלֵיהֶם בְּחֹזֶק כֹּחוֹ, לֹא הָיוּ יְכוֹלִין לַעֲמֹד, שֶׁנֶּאֱמַר (דברים ה, כב): אִם יֹסְפִים אֲנַחְנוּ לִשְׁמֹעַ וגו'. אֶלָּא לֹא בָּא עֲלֵיהֶם אֶלָּא לְפִי כֹּחָם, שֶׁנֶּאֱמַר (תהלים כט, ד): קוֹל ה' בַּכֹּחַ, בְּכֹחוֹ אֵינוֹ אוֹמֵר אֶלָּא בַּכֹּחַ, לְפִי כֹחוֹ שֶׁל כָּל אֶחָד וְאֶחָד. דָּבָר אַחֵר, שַׁדַּי לֹא מְצָאנֻהוּ שַׂגִּיא כֹחַ, בְּשָׁעָה שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה עֲשֵׂה לִי מִשְׁכָּן, הִתְחִיל מַתְמִיהַּ וְאוֹמֵר כְּבוֹדוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא מָלֵא עֶלְיוֹנִים וְתַחְתּוֹנִים וְהוּא אוֹמֵר עֲשֵׂה לִי מִשְׁכָּן, וְעוֹד הָיָה מִסְתַּכֵּל וְרָאָה שֶׁשְּׁלֹמֹה עוֹמֵד וּבוֹנֶה בֵּית הַמִּקְדָּשׁ שֶׁהוּא גָּדוֹל מִן הַמִּשְׁכָּן, וְאָמַר לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא (מלכים א ח, כז): כִּי הַאֻמְנָם יֵשֵׁב אֱלֹהִים עַל הָאָרֶץ, אָמַר משֶׁה וּמַה בֵּית הַמִּקְדָּשׁ שֶׁהוּא יוֹתֵר וְיוֹתֵר מִן הַמִּשְׁכָּן שְׁלֹמֹה אוֹמֵר כֵּן, מִשְׁכָּן עַל אַחַת כַּמָּה וְכַמָּה, לְכָךְ אָמַר משֶׁה (תהלים צא, א): ישֵׁב בְּסֵתֶר עֶלְיוֹן, אָמַר רַבִּי יְהוּדָה בַּר רַבִּי סִימוֹן יוֹשֵׁב בְּסֵתֶר הוּא עֶלְיוֹן עַל כָּל בְּרִיּוֹתָיו, מַהוּ (תהלים צא, צ): בְּצֵל שַׁדַּי, בְּצֵל אֵל, בְּצֵל רַחוּם, בְּצֵל חַנּוּן, אֵין כְּתִיב כָּאן, אֶלָּא בְּצֵל שַׁדַּי, בְּצֵל שֶׁעָשָׂה בְּצַלְאֵל, לְכָךְ נֶאֱמַר: בְּצֵל שַׁדַּי יִתְלוֹנָן, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא כְּשֵׁם שֶׁאַתָּה סָבוּר כָּךְ אֲנִי סָבוּר, אֶלָּא כ' קֶרֶשׁ בַּצָּפוֹן וְכ' בַּדָּרוֹם וְח' בַּמַעֲרָב, וְלֹא עוֹד אֶלָּא שֶׁאֵרֵד וַאֲצַמְצֵם שְׁכִינָתִי בְּתוֹךְ אַמָּה עַל אַמָּה.
“They shall craft an Ark of acacia wood: its length shall be two and a half cubits, and its width a cubit and a half, and its height a cubit and a half” (Exodus 25:10).
“They shall craft an Ark of acacia wood,” that is what is written: “The Almighty, we cannot find Him; He is exalted in power” (Job 37:23). Our great rabbi1Rabbi Yehuda HaNasi. said: We must give credit to Job, as everything that Elihu said, he came and added to his statements.2Elihu praised God in an ambiguous manner, such that his words can also be understood as blasphemy. Job expressed the praise of God in a clear manner (Etz Yosef). Job said to his comrades: ‘What do you think, that everything you have said is all His praise? Who can relate all the praise and mighty deeds of the Holy One blessed be He. All the statements that you stated “Behold, these are but the tips of His ways”’ (Job 26:14). Elihu came and said: “The Almighty, we cannot find Him; He is exalted in power.” One who hears this verse says: Perhaps it is curses, God forbid. But this is what Elihu was saying: We have not found the [full] strength of the might of the Holy One blessed be He [displayed] toward His creations, as the Holy One blessed be He does not overly exert His creations; He engages a person only in accordance with his strength. You find when the Holy One blessed be He gave the Torah, had He come upon them with the full extent of His strength, they would not have been able to withstand it, as it is stated: “If we continue to hear [the voice of the Lord our God, we will die]” (Deuteronomy 5:22). Rather, He came upon them only in accordance with their strength, as it is stated: “The voice of the Lord is with strength” (Psalms 29:4). “With His strength” is not said, but rather, “with strength,” in accordance with the strength of each and every one.
Another matter, “the Almighty, we cannot find Him; He is exalted in power.” When the Holy One blessed be He said to Moses: ‘Craft a Tabernacle for Me,’ he began wondering and saying: ‘The glory of the Holy One blessed be He fills the upper and the lower worlds, and He says to me: Craft a Tabernacle for Me?’ Moreover, he was looking3This means that he saw prophetically. and saw Solomon arising and constructing the Temple, which is larger than the Tabernacle, and saying before the Holy One blessed be He: “For will God indeed dwell on the earth? [Behold, the heavens and the heaven of heavens cannot contain You, certainly not this House that I have built]” (I Kings 8:27). Moses said: ‘If Solomon said so regarding the Temple, which is much, much greater than the Tabernacle, how much more so regarding the Tabernacle?’ That is why Moses said:4Psalms 90 is attributed to Moses (see Psalms 90:1), and the following ten psalms are also assumed to have been authored by him (Rashi on Psalms 90:1). “One who dwells in the shelter of the Most High, [who abides in the shadow of the Almighty]” (Psalms 91:1). Rabbi Yehuda bar Rabbi Simon said: The One who dwells in shelter, He is exalted over all His creations. What is: “In the shadow of the Almighty”? In the shadow of God, in the shadow of the Merciful, in the shadow of the Gracious are not written here, but rather, “in the shadow of the Almighty” – in the shadow that Betzalel crafted.5Had the verse referred to a righteous person sitting in the shadow of God, it would have used a term for God that denotes His mercy. The fact that it refers to God as Almighty indicates that the verse does not mean “in the shadow of the Almighty,” but rather, “the Almighty [dwells] in the shadow” of the Tabernacle crafted by Betzalel (Etz Yosef). See also Maharzu. That is why it says: “Who abides in the shadow of the Almighty.” The Holy One blessed be He said: ‘You do not think as I think;6You cannot fathom My Presence confined within a physical space, but I can. but rather, twenty boards in the north, twenty in the south, and eight in the west. Moreover, I will descend and minimize My Divine Presence within one cubit by one cubit.’7God spoke to Moses from between the two cherubs (see Exodus 25:22), a space of one square cubit..
דָּבָר אַחֵר, וְעָשׂוּ אֲרוֹן עֲצֵי שִׁטִּים, מַה כְּתִיב לְמַעְלָה: וְיִקְחוּ לִי תְּרוּמָה, מִיָּד וְעָשׂוּ אֲרוֹן עֲצֵי שִׁטִּים, מַה הַתּוֹרָה קָדְמָה לַכֹּל, כָּךְ בְּמַעֲשֵׂה הַמִּשְׁכָּן הִקְדִּים אֶת הָאָרוֹן לְכָל הַכֵּלִים, מָה הָאוֹר קָדַם לְכָל מַעֲשֵׂה בְרֵאשִׁית, דִּכְתִיב (בראשית א, ג): וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר, וְאַף בַּמִּשְׁכָּן בַּתּוֹרָה שֶׁנִּקְרֵאת אוֹר, דִּכְתִיב (משלי ו, כג): כִּי נֵר מִצְוָה וְתוֹרָה אוֹר, קָדְמוּ מַעֲשֶׂיהָ לְכָל הַכֵּלִים. דָּבָר אַחֵר, וְעָשׂוּ אֲרוֹן, מִפְּנֵי מַה בְּכָל הַכֵּלִים הָאֵלֶּה כְּתִיב: וְעָשִׂיתָ, וּבָאָרוֹן כְּתִיב: וְעָשׂוּ אֲרוֹן, אָמַר רַבִּי יְהוּדָה בֶּן רַבִּי שָׁלוֹם, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא יָבוֹאוּ הַכֹּל וְיַעַסְקוּ בָּאָרוֹן כְּדֵי שֶׁיִּזְכּוּ כֻּלָּם לַתּוֹרָה. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי (משנה אבות ד-יג): שְׁלשָׁה כְּתָרִים הֵם, כֶּתֶר מַלְכוּת וְכֶתֶר כְּהֻנָּה וְכֶתֶר תּוֹרָה. כֶּתֶר מַלְכוּת, זֶה הַשֻׁלְחָן, דִּכְתִיב בּוֹ (שמות כה, כד): זֵר זָהָב סָבִיב. כֶּתֶר כְּהֻנָּה, זֶה הַמִּזְבֵּחַ, דִּכְתִיב בּוֹ (שמות ל, ג): זֵר זָהָב סָבִיב. וְכֶתֶר תּוֹרָה זֶה הָאָרוֹן, דִּכְתִיב בּוֹ (שמות כה, יא): זֵר זָהָב. לָמָּה נִכְתָּבִים זָר וְנִקְרָאִים זֵר, אֶלָּא לוֹמַר לָךְ אִם אָדָם זוֹכֶה נַעֲשִׂים לוֹ זֵר, וְאִם לָאו זָר. וּמִפְּנֵי מָה בְּכֻלָּן כְּתִיב (שמות כה, כד) (שמות ל, ג): וְעָשִׂיתָ לוֹ, וּבָאָרוֹן כְּתִיב (שמות כה, יא): וְעָשִׂיתָ עָלָיו, לְלַמֶּדְךָ שֶׁכֶּתֶר תּוֹרָה מְעֻלָּה יוֹתֵר מִכֻּלָּן, זָכָה אָדָם לַתּוֹרָה כְּאִלּוּ זָכָה לְכֻלָּן.
Another matter, “they shall craft an Ark of acacia wood.” What is written above? “They shall take Me a gift” (Exodus 25:2). Immediately, “they shall craft an Ark of acacia wood.” Just as the Torah preceded everything, so too, in the crafting of the Tabernacle, the Ark preceded all the vessels. Just as light preceded all the acts of Creation, as it is written: “God said: Let there be light” (Genesis 1:3), in the Tabernacle as well, the crafting [needed to house the] Torah, which is called light, as it is written: “For the commandment is a lamp, the Torah is light” (Proverbs 6:23), preceded [the crafting of] all [other] vessels.
Another matter, “they shall craft an Ark.” Why is it that regarding all [other] vessels, “you shall craft” is written, and regarding the Ark, “they shall craft” is written? Rabbi Yehuda ben Rabbi Shalom said: The Holy One blessed be He said to [Moses]: ‘Let everyone come and be involved in the Ark so that all of them will acquire the Torah.’ Rabbi Shimon ben Yoḥai said: There are three crowns: The crown of kingship, the crown of priesthood, and the crown of Torah.8Mishna, Avot 4:13. The crown of kingship, this is the table [for the showbread], in whose regard it is written: “A golden crown [zer] all around” (Exodus 25:24). The crown of priesthood, this is the altar, in whose regard it is written: “A golden crown [zer] all around” (Exodus 30:3). The crown of Torah, this is the Ark, in whose regard it is written: “A golden crown [zer]” (Exodus 25:11). Why is it written zar and pronounced zer?9The word zer could have been written zayin-yud-reish, but it is written without the yud, so that it can also be vocalized zar. It is to say to you that if a person merits, they become a crown [zer] for him, but if not, they become estranged [zar]. Why is it written regarding all of them, “you shall craft for it” (Exodus 25:24; 30:3), and regarding the Ark, it is written: “you shall craft upon it”? It is to teach you that the crown of Torah is superior to all of them. If a person acquires Torah, it is as though he acquired all of them.
דָּבָר אַחֵר, וְעָשׂוּ אֲרוֹן, מַה כְּתִיב לְמַעְלָן (שמות כה, ח): וְעָשׂוּ לִי מִקְדָּשׁ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, אַתֶּם צֹאנִי וַאֲנִי רוֹעֶה, שֶׁנֶּאֱמַר (יחזקאל לד, יא): וְאַתֵּן צֹאנִי צֹאן מַרְעִיתִי אָדָם אַתֶּם, וַאֲנִי רוֹעֶה, שֶׁנֶּאֱמַר (תהלים פ, ב): רֹעֵה יִשְׂרָאֵל הַאֲזִינָה, עֲשׂוּ דִּיר לָרוֹעֶה שֶׁיָּבוֹא וְיִרְעֶה אֶתְכֶם, לְכָךְ נֶאֱמַר: וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם. אַתֶּם כֶּרֶם, שֶׁנֶּאֱמַר (ישעיה ה, ז): כִּי כֶרֶם ה' צְבָאוֹת בֵּית יִשְׂרָאֵל, וַאֲנִי שׁוֹמֵר, שֶׁנֶּאֱמַר (תהלים קכא, ד): הִנֵּה לֹא יָנוּם וְלֹא יִישָׁן שׁוֹמֵר יִשְׂרָאֵל, עֲשׂוּ סֻכָּה לַשּׁוֹמֵר שֶׁיִּשְׁמֹר אֶתְכֶם. אַתֶּם בָּנִים וַאֲנִי אֲבִיכֶם, שֶׁנֶּאֱמַר (דברים יד, א): בָּנִים אַתֶּם לַה' אֱלֹהֵיכֶם, וַאֲנִי אֲבִיכֶם, שֶׁנֶּאֱמַר (ירמיה לא, ח): כִּי הָיִיתִי לְיִשְׂרָאֵל לְאָב, כָּבוֹד לַבָּנִים כְּשֶׁהֵן אֵצֶל אֲבִיהֶם, וְכָבוֹד לָאָב כְּשֶׁהוּא אֵצֶל בָּנָיו. וְכֵן הוּא אוֹמֵר (משלי יז, ו): עֲטֶרֶת זְקֵנִים בְּנֵי בָנִים, עֲשׂוּ בַּיִת לָאָב שֶׁיָּבוֹא וְיִשְׁרֶה אֵצֶל בָּנָיו, לְכָךְ נֶאֱמַר: וְעָשׂוּ לִי מִקְדָּשׁ.
Another matter, “they shall craft an Ark.” What is written above? “They shall craft a Sanctuary for Me [and I will dwell among them]” (Exodus 25:8). The Holy One blessed be He said to Israel: ‘You are My flock and I am a shepherd,’ as it is stated: “You are My flock, the flock of My pasture; you are man” (Ezekiel 34:31). And ‘I am a shepherd,’ as it is stated: “Shepherd of Israel, listen” (Psalms 80:2). ‘Construct a pen for the Shepherd, so He will come and herd you.’ That is why it is stated: “They shall craft a Sanctuary for Me, and I will dwell among them.”
‘You are a vineyard,’ as it is stated: “For the house of Israel is the vineyard of the Lord of hosts” (Isaiah 5:7). ‘I am the Guardian,’ as it is stated: “Behold, the Guardian of Israel neither slumbers nor sleeps” (Psalms 121:4). ‘Construct a hut for the Guardian so He may guard you.’
‘You are children and I am your Father,’ as it is stated: “You are children to the Lord your God” (Deuteronomy 14:1). And ‘I am your Father,’ as it is stated: “For I have been a Father to Israel” (Jeremiah 31:9). ‘It is an honor for the children when they are with their father, and an honor for the Father when He is with His children.’ Likewise it says: “The crown of elders is grandchildren, [and the glory of children is their fathers]” (Proverbs 17:6). ‘Construct a house for the Father, so He may come and dwell among His children.’ That is why it is stated: “They shall craft a Sanctuary for Me [and I will dwell among them].”’