Musar su Salmi 80:2

Rabbenu Bachyah comments on the verse in Exodus 25,9: את תבנית המשכן ואת תבנית כל כליו, "The pattern of the Tabernacle and the; pattern of its furnishings." It is a well known fact that the Tabernacle and its furnishings are physical illustrations designed to help us understand their counterparts in the Celestial Regions. One important factor is the fact that the Tabernacle was divided into three separate areas, each with a different level of sanctity. The innermost part was the site of the Holy Ark with the cherubs on its lid, the Holy of Holies. Beyond the dividing curtain was the Sanctuary known as אהל מועד. Beyond that was the courtyard containing the copper altar on which most sacrifices were offered. These three areas correspond to the three parts of the universe: the world of the angels, the world of the planets and our world. That most important element in creation, man himself, is similarly composed of three distinct parts. He represents the very existence on earth known as עולם הקטן, microcosm. Existence on earth is similarly divided into three parts: The עולם הדבור, the creatures who can freely communicate with one another, there is the עולם החיות, the other living creatures, and there is the עולם הטבע, inanimate nature. The first part of the Tabernacle is the section beyond the dividing curtain containing the Holy Ark, the tablets and the cherubs, all of which are interior vessels concealed from inspection. These represent the מרכבה. Ezekiel 10,19 describes this first part in the words: "and the Glory of Israel's G–d was upon them, above." We also have a verse in Psalms 80,2 describing the Shepherd of Israel, as "sitting on the cherubs." This is a reference to the world of the angels who are intangible, invisible intellectual beings who serve as throne and carrier of G–d. The corresponding manifestation in our world is the עולם הדבור, the head, seat of the brain and wisdom. The intellect is perceived as pouring out wisdom to the brain. A truly righteous person serves as מרכבה, a carrier of G–d's Presence, as did the patriarchs of old; we can similarly serve as the מרכבה by fulfilling the commandment of wearing phylacteries on the head, symbol of the brain, and on the arm opposite our hearts. These two organs correspond to the two cherubs. By keeping this in mind we can understand the powerful effect of laying and wearing the Tefillin.

When we consider all this we can understand a Midrash on the words: ועשו לי מקדש, which otherwise is difficult to understand. The Midrash quotes G–d as saying to Israel: "You are My flock, and I am your shepherd." This is based on Psalms 80,2: "Give ear, O shepherd of Israel." Construct a dwelling for the shepherd so that he can come and guard you. This is why the Torah says: "They shall make a Temple for Me and I shall dwell amongst them." G–d said to Israel: You are a vineyard, since we have a verse "For the house of Israel is a vineyard of the Lord of Hosts" (Isaiah 5,7). I am the guard (of the vineyard) says G–d, for we have a verse telling us "the guardian of Israel neither sleeps nor slumbers" (Psalms 121,4). G–d said: "Make a hut for the watchman so that he will watch over you." G–d also said: "You are children and I am your father." We have a verse in Deut. 14,1: "You are children of the Lord your G–d." We also have a verse showing that G–d is our father, in Jeremiah 31,8: "For I have been a father to Israel." It is an honour for the father to be found near his children, and it is an honour for the children to be near their father, as we know from Proverbs 17,6: "Grandchildren are the crown of their elders. G–d said: "Make a Temple for Me!" Thus far the Midrash.