וַיְהִ֡י בְּיוֹם֩ כַּלּ֨וֹת מֹשֶׁ֜ה לְהָקִ֣ים אֶת־הַמִּשְׁכָּ֗ן וַיִּמְשַׁ֨ח אֹת֜וֹ וַיְקַדֵּ֤שׁ אֹתוֹ֙ וְאֶת־כָּל־כֵּלָ֔יו וְאֶת־הַמִּזְבֵּ֖חַ וְאֶת־כָּל־כֵּלָ֑יו וַיִּמְשָׁחֵ֖ם וַיְקַדֵּ֥שׁ אֹתָֽם׃
Pada hari Musa selesai mendirikan Kemah Suci, ia mengurapi dan menguduskannya beserta seluruh perlengkapannya, juga mezbah beserta seluruh perkakasnya; ia mengurapi semuanya itu dan menguduskannya.
Akeidat Yitzchak
Following the thought expressed in Midrash Rabbah Nasso 12, the day the tabernacle was erected, a momentous event, the like of which had not occurred since the days of creation, the presence of the shechinah on earth was re-established in "the tent of meeting." Once before, in the garden of Eden, we read about "the voice of the Lord walking in the garden following the wind of the day." (Genesis 3,8). The word vayehee, it was (Numbers 7,1) always means that some new element has been introduced into the story being related,- according to the opinion of Rav. Rabbi Shimon ben Yochai says that the term implies that something that had already been in existence once and had been severed from its function, has now been restored to its original function. Solomon does not say (in Song of Songs) "I came to the garden," but "I came to my garden," implying that this garden had already previously belonged to the one who enters it now. (compare Midrash Rabbah there dealing with the sacrifice of Nachshon.) Concerning the statement that human beings never come closer than to within forty inches of heaven, nor that G-d comes closer than to within forty inches of earth, this saying describes the limitations imposed upon human beings, even the most perfect of us. If one accepts the kabbalistic principle of the ten spheres, it stands to reason that G-d presides over the tenth sphere. On the other hand, if, for instance, the holy ark stood forty inches high, then the lid on which the cherubs were mounted and the shechinah rested, was higher than forty inches from the ground. The ten spheres are levels. Some prophets penetrate some of these levels depending on the calibre of the respective prophet and the nature of the vision granted to him. Elihu, in chapter thirty three of Job, refers to the fact that varying degrees of levels are revealed to the righteous, depending on the level of their righteousness. Moses himself, having reached the highest level a human prophet ever did, sort of "held on" to the throne," but did not cross the line beyond the tenth level.