Musar su Salmi 90:1

This also explains a very strange statement on this portion in Bereshit Rabba 68,9. Rabbi Hunna in the name of Rabbi Ami is quoted as saying that the reason the name of G–d is מקום, Place, is that He is the "Place" of the world and the world is not His "place." Rabbi Yitzchak comments by citing Deut. 33,27: מעונה אלוקי קדם, "Eternal G–d is a dwelling place." He asks: "Do we not know that G–d is the "place" of the world and not vice versa from the verse in Psalms 90,1: אדנ-י מעון אתה היית לנו, "O Lord You have been our place of refuge?" How then can the Torah describe the world as being His place?" Rabbi Aba son of Yudan answers by comparing G–d to a knight riding a horse. The rider's equipment surrounds him from all sides. In such a situation the horse is incidental to the knight -and not vice versa. This is proved in scripture by Chabakuk 3,8: "When You are riding on Your steed." Thus far the Midrash.

First of all, the very premise that someone would assume the world to be G–d’s arena , i.e. limiting Him, is totally strange. Why would we need a verse from Scripture to refute such thinking? Secondly, why is there a need for two separate verses proving that the world is not G–d's place but vice versa (a further verse in Exodus 33,21 where G–d says to Moses: "Here, there is a מקום beside Me," in addition to the verse in Psalms 90,1)?

From that point of view, one may describe the earth as a residence of G–d, i.e. מעונו. Man's action on earth creates harmony in the heavens. This is why Moses had to say in Psalms 90,1, that though man contributes to the שלום בית in the "higher" regions, all of this is possible only with G–d's direct assistance. Every one of man's good deeds was already accompanied by G–d's input the moment man set out to perform it. We must never think that we, independently, strengthen the position of G–d. We are only like the horse described earlier, which, while performing the duty of being a מרכבה, means of transportation, for its knight, is still only incidental to the knight, seeing that the knight is already fully equipped to deal with all possible dangers. The vision in Jacob's dream of "angels ascending and descending" conveys a similar message.