Chasidut sur Jérémie 2:3

"These are the records of the Tabernacle, the Tabernacle of the Pact, etc." For it is known that Torah is the names of the Holy Blessed One. The Name of the The Blessed One is, "Was, Is, and Will Be - Eternal, Alive, Everlasting for Eternity." And Torah is also this. So what does it mean that this was the time that the Tabernacle was made and what does it teach us about the path today? The Torah should be read in order to teach us to way we should go. Surely at every time and season the Torah is clothed for the needs of that particular time and season. There are those who say: God created the world for the sake of the Torah which is called (Proverbs 8:22) “The beginning (ראשית) of His (God’s) way”, and for the sake of Israel who are called (Jeremiah 2:3) “The beginning (ראשית) of His (God’s) increase’." This is explained by way of a parable: A King who has wise children, capable of running the kingdom bring the King more satisfaction and joy than if he were to run the kingdom himself. We are the children of the Ever-Present, and this explains the phrase "No good comes to the world except through Israel." (Israel) makes a path to bring down the abundant flow to the lower realms. This is "Ascribe might to God, whose majesty is over Israel" (Psalm 68:35) Israel adds strength to the Entourage of Above, and the Angels do not sing praises above until Israel is singing them below. "When the morning stars sang together and all the divine beings shouted for joy" (Job 38:7). Israel is likened to the stars, and thus aroused all of the Heavenly beings there. This is the intention of the Creator that created all that is found because of Torah and because of Israel. The content of this intention of the Holy Blessed One was that each person of Israel would be a "Tabernacle" of the Holy Blessed One. As it is written (Exodus 25:8) "Make for me a Sanctuary and I will dwell within them. Within "it" is not written, rather, I will dwell within the children of Israel. "The Temple of the Lord, the temple of Lord are these. (Jeremiah 7:4). But isn't it impossible for a person to be a Tabernacle of Hashem while the Evil Inclination is within a person? "The couch is too short for stretching out" (Isaiah 28:20). )(Rabbi Yonatan) said: This bed is too short for two counterparts. (Yoma 9b) Thus it is said "Turn from evil" (Psalm 34:15) That a person should burn the evil from within him and thus it could be that Hashem Baruch Hu who is called, "The Lord is good to all" (Psalm 145:9) will reside inside of the person. This happens after a person fulfills "Turn from evil" and thus makes the repair that the "Good of the Lord" will be within you. “All the end-times have passed, and the matter [now] depends only on teshuvah” (Babylonian Talmud, Sanhedrin 97b). And what is teshuvah? For when a person was in his mother’s belly, God’s “candle burned over his head, and he saw from one end of the world to the other… and they taught him the entire Torah” (Niddah 30b); for he was a dwelling-place [mishkan] for Blessed God, and this is [the meaning of] the candle that was over his head. But after he came out of his mother’s belly sin crouches at the door (Gen. 4:7), and an angel comes and slaps him on the mouth and makes him forget so that he will have free will, so he will have reward and punishment. And a person must do teshuvah to bring God back to him as at the beginning. And this is [the meaning of] Then the LORD your God will turn back to your captives (Deut. 30:3) – it does not say “return,” but rather “turn back to,” meaning that after the teshuvah Blessed God will return to dwell [lishkone] within the person. Now, the essence of teshuvah is abandoning sin with a full heart and regret. For what is written in the Books, that fasts correct sin, is because it is impossible for him truly to abandon the sin and truly regret until after he has afflicted himself; and then his uncircumcised heart will surrender and he will be able to regret and abandon the sin truly. And the root of the matter lies in the human’s being created by God’s Word. And he is called “engraving” on account of his being surely hewn in supernal holiness. Now, when a person sins he is made into a corpse; for on account of the sin, Blessed God’s life-force left him. But after verbal confession, along the lines of (incomplete)*

An alternative explanation of the line: ‎ויעבור ה' על פניו ‏ויקרא וגו'‏‎, “Hashem passed before him and proclaimed, ‎etc.;” also based on the statement in Rosh Hashanah 17 that ‎G’d wrapped Himself in a prayer shawl similar to the one worn by ‎the reader leading the congregation in prayer.‎
G’d is advising Moses that if, when praying for forgiveness, ‎the Jewish people will emulate the example set for them by ‎‎Hashem, He will forgive their sins and they will have ‎atonement. We need to understand this statement of the Talmud ‎on a less simplistic level, of course. The Talmud Avodah ‎Zarah 3 provides the key to a more mature understanding of ‎this statement in the Talmud. The Talmud there explains that G’d ‎does not deal with the Jewish people in the manner that a despot ‎deals with his subjects when they have been guilty of violating his ‎decrees. The reason for this is that after all, the Jewish people ‎were the principal reason why G’d created the universe in the ‎first place as stated explicitly in Yalkut Shimoni 1,2 that the ‎world was created on account of Israel which is called ‎ראשית‎ ‎‎(Jeremiah 2,3). If G’d were to apply the yardstick to Israel that ‎befits its lofty standing in the celestial regions, it would not have ‎a chance to survive for a single hour as the burden imposed upon ‎them of having to serve as a model for other creatures would ‎have been too overwhelming.
‎[Compare when Moses said to Aaron that his sons died ‎not because they were so undeserving to live, objectively, but on ‎account of the principle of ‎בקרובי אקדש ‏‎, that G’d is especially ‎strict with people who have become intimates of His, so that He ‎would not be accused of favoritism. (Leviticus 10,3) Ed.]‎
G’d is aware that not withstanding the fact that since man’s ‎source of life is rooted in the holy and Divine root of the Creator ‎Himself, and he could therefore be expected to emulate his ‎Creator and be almost equally pure and holy, the fact remains, as ‎our sages have stated: ‎אין צדיק ולא יחטא‎, “there has not yet been a ‎righteous human being who has not committed a sin on at least ‎one occasion.” While it is true that a king’s son is expected to lead ‎a life that reflects his aristocratic background, nonetheless the ‎king will not disown his son if now and again he stepped out of ‎line. The Jewish people too, are called G’d’s Children, so G’d will ‎not turn His back on them because they have sometimes sinned, ‎inadvertently, in most cases. G’d promises Moses in our verse that ‎He will adopt the less stringent yardsticks for judging man, a ‎yardstick that is compatible with conditions on earth, an ‎environment that is fraught with a multitude of temptations. ‎When a rich man, comes face to face with a poor man, he is ‎aware that only by the grace of G’d does he enjoy so much more ‎material wealth than his less fortunate peer, and reflecting on ‎this fact he will supply the poor man with what he needs to ‎augment his livelihood.