parashas Terumah 5782
“That I may dwell among (within) them:”
“It does not say ‘within it,’ which means that the place that G-d will sanctify to dwell there is within the children of Israel that encircle the Tabernacle with four banners.”
– commentary, Or HaChayim; sefaria.org
The key element of this rendering is based upon the translation of the Hebrew shoresh (root word) תוך, as “within,” instead of the usual translation of the word as “among.” This shift in the use of prepositions changes the intent of the pasuk (verse) to a more personalist expression, having to do with making ourselves dwelling-places for the Shechinah (G-d’s Presence). According to Or Ha-Me’ir, a Chassidic sage who sat the Maggid’s table, this is precisely what encompasses our avodah, namely that we should focus on preparing ourselves to be fit vessels for G-d’s Presence (Speaking Torah Vol. 1).
Elsewhere, the understanding is conveyed that if it were not for the sin of the golden calf, B’nei Yisrael would have continued to have a direct connection to G-d, so that the building of the mishkan would not have been necessary. How may this be understood within the framework of making ourselves dwelling places? It is as if to say that, initially, that task would have been already accomplished through the spiritual cleansing of B’nei Yisrael. After passing through the Sea of Reeds, the forty-nine day tikkun (rectification) that had already begun, from the time that they left Egypt, continued up until the day of the Revelation at Mount Sinai. Yet, with the sin of the golden calf, our forebears fell from their lofty status.
The actual Mishkan (portable tabernacle in the desert) was built, so that G-d’s presence could indeed dwell amongst the people, within the encampment of the twelve tribes of Jacob around the Mishkan. G-d’s presence in the mikdash (sanctuary) was hidden from the eyes of the people; although, the Cloud of Glory that hovered over the Mishkan was visible to the people; this was an external manifestation of the Shechinah. Yet, the ultimate intent of the commandment, to foster our own sanctity, so that we ourselves become a sanctuary for His Presence, remains intact, as the more challenging task gradually over time as a tikkun, because this requires our own efforts at self-improvement to the degree that we become fit dwelling-places for the Shechinah.
The Tree of Life 