מַאֲמָר א׳ · בִּתְקוּפוֹת הָעוֹלָם

"עַשֵּׂר בִּשְׁבִיל שֶׁתִּתְעַשֵּׁר", הַנּוֹתֵן לוֹקֵחַ וְהַלּוֹקֵחַ נוֹתֵן.

"Tithe so that you will become wealthy," the one who gives is taking, and the one who takes is giving.

וְשֵׂכֶל הָאָדָם מְהֻפָּךְ הוּא, רוֹאֶה הוּא אֶת הַנְּתִינָה וְאֵינוֹ רוֹאֶה כִּי הַנְּתִינָה הִיא הַקַּבָּלָה.

And the intellect of man is upside down, he sees the giving and does not see that the giving is the receiving.

וּמִפְּנֵי מָה הוּא מְדַבֵּר כָּךְ ?

And for what reason does he speak this way?

מִשּׁוּם שֶׁמֵּעוֹלָם לֹא נִסָּה הָאָדָם לִחְיוֹת עַל פִּי בְּהִירַת הַתּוֹרָה,

Because a person has never tried to live according to the clarity of the Torah,

מִבְּלִי שׁוּם חֵפֶץ לָדַעַת מֵרֹאשׁ מֶה יִהְיֶה בְּאַחֲרִית הַדָּבָר,

without any desire to know beforehand what will be in the end of the matter,

וְלָלֶכֶת בִּתְמִימוּת אַחֲרֵי רְצוֹן ה' בְּלִי שׁוּם הִתְחַכְּמוּת מִצִּדּוֹ.

And to walk in simplicity after the will of Hashem, without any self-cleverness on his part.

וְנִמְשָׁל הוּא לְפֶחָמִי שֶׁתָּלָה כָּל אָשְׁרוֹ בָּזֶה,

And he is compared to a charcoal burner who hung all of his happiness on this,

שֶׁלֹּא בָחַר לִהְיוֹת צוֹרֵף זָהָב,

that he did not choose to be a goldsmith,

כִּי הֲלֹא זֶה כַּמָּה שָׁנִים שֶׁהוּא פֶּחָמִי וְלֹא נָתְנוּ לוֹ לַעֲשׂוֹת אַף טַבַּעַת אַחַת,

For behold, it has been several years that he has been a charcoal burner, and they have not allowed him to make even a single ring,

וְכָל אֶחָד יַכִּיר בּוֹ שֶׁשּׁוֹטֶה הוּא,

and everyone will recognize regarding him that he is a fool,

כִּי הִיא הַנּוֹתֶנֶת, מִשּׁוּם שֶׁפַּחְטִי הוּא,

For that is the very thing that causes it, because it is a low and cheap thing,

לֹא בָּאוּ אֵלָיו לְתַקֵּן טִבְעוֹ,

they did not come to him to rectify his nature,

וְלוּ נִסָּה לִהְיוֹת לְצוֹרֵף-זָהָב אָז רָאָה כִּי חַיֵּי הַצּוֹרֵף מְאֻשָּׁרִים הֵם מֵחַיָּיו הוּא.

And had he tried to be a goldsmith, then he would have seen that the life of the goldsmith is happier than his own life.

וּבֵן מַמָּשׁ עִם הָאָדָם, מִשּׁוּם שֶׁמֵּעוֹלָם לֹא יָצָא מִשִּׁקּוּל דַּעְתּוֹ הַכָּרוּךְ אַחֲרֵי טִבְעוֹ וּמִדּוֹתָיו,

and he is a literal son with the man, because he never departed from his own subjective judgment which is bound after his nature and his middos,

לְהַשְׁלִיךְ יְהָבוֹ עַל הַתּוֹרָה, כְּמוֹ שֶׁהִקְדִּימוּ יִשְׂרָאֵל בִּשְׁעַת מַתַּן-תּוֹרָה "נַעֲשֶׂה" לְ"נִשְׁמָע",

to cast his burden upon the Torah, just as Yisrael, at the time of the giving of the Torah, preceded "we will do" to "we will hear,"

וּלְבַטֵּל שִׁקּוּל דַּעְתּוֹ מִפְּנֵי שִׁקּוּל דַּעַת הַתּוֹרָה, וּלְהִשְׁתַּמֵּשׁ בְּמִשְׁקָלוֹ רַק בְּקִיּוּם הַתּוֹרָה,

and to nullify his own judgment before the judgment of the Torah, and to use his own intellect only in the fulfillment of the Torah,

אֵיךְ וּמָה וּמָתַי לַעֲשׂוֹת.

how and what and when to act.

מִשּׁוּם זֶה הוּא רוֹאֶה רַק סְתִירוֹת וְהַפְכִיּוֹת.

Because of this, he sees only contradictions and opposites.

וְלוּ מָסַר עַצְמוֹ לְגַמְרֵי, כִּי אָז נוֹכַח,

And had he submitted himself completely, then he would have seen for himself,

כִּי "דְּרָכֶיהָ דַרְכֵי נֹעַם", כִּי אֵין הַתּוֹרָה לוֹקַחַת כְּלוּם מִן הָאָדָם,

For "its ways are ways of pleasantness," because the Torah does not take anything away from a person,

וְאַדְרַבָּה, הִיא נוֹתֶנֶת לוֹ חַיִּים,

And on the contrary, it gives him life,

וְכֵיוָן שֶׁלֹּא נִסָּה לִמְסֹר עַצְמוֹ אֶל הַתּוֹרָה מִכֹּל וָכֹל יֵשׁ לוֹ שֵׂכֶל אַחֵר וְנִדְמֶה לוֹ,

And since he has not tried to surrender himself to the Torah entirely, he has a different intellect, and it seems to him,

שֶׁהוּא רַק נוֹתֵן וְאֵינֶנּוּ מְקַבֵּל,

that He only gives and does not receive,

וְשֶׁכָּל זֶה, אֲשֶׁר יְסוֹדוֹ, טִבְעוֹ וּמִדּוֹתָיו,

And that all of this, whose foundation, nature, and character traits,

הָרוֹצִים רַק לְקַבֵּל וְלֹא לָתֵת,

Those who only want to receive and not to give,

אֵינוֹ מַכִּיר אֶת הַתּוֹרָה.

He does not recognize the Torah.

וְיוֹצֵא מִזֶּה, כִּי הוּא נִכְשָׁל בְּכָל הַמִּשְׁפָּטִים,

And it emerges from this, that he stumbles in all of the judgments,

יַעַן כִּי הוּא בָּא לִשְׁפֹּט אוֹתָם עַל פִּי שִׁקּוּל דַּעְתּוֹ וּמְבַקֵּשׁ הוּא רַק לְהָקֵל מֵעָלָיו עֹל הַתּוֹרָה,

Because he comes to judge them according to his own intellect, and he only seeks to lighten the yoke of the Torah from upon himself,

מִשּׁוּם שֶׁהַשְׁקָפָתוֹ עַל הַתּוֹרָה הִיא כְּמוֹ עַל גַּזְלָן הַבָּא לִגְזֹל מִמֶּנּוּ.

Because his outlook on the Torah is like that toward a robber who comes to steal from him.

אֲבָל בֶּאֱמֶת אָנוּ רוֹאִים, שֶׁלּוּלָב וַהֲדַס הַמְסֹרָטִים פָּסְלוּ חֲזַ"ל מִפְּנֵי הַטַּעַם שֶׁל "דְּרָכֶיהָ דַרְכֵי נֹעַם" (סֻכָּה ל"ב) וְאִם אֵין אַחֶרֶת,

But in truth we see, that a lulav and a hadas that are split, Chazal declared them pasul because of the reason of "its ways are ways of pleasantness" (Sukkah 32), and if there is no other,

בָּטְלָה מִצְוַת עֲשֵׂה, שֶׁלֹּא ד' מִינִים מְעַכְּבִים זֶה אֶת זֶה,

the positive commandment is nullified, for do not the four species prevent one another,

וְרָאוּי לַחֲזַ"ל יוֹתֵר לְבַטֵּל מִצְוַת עֲשֵׂה מֵהַסִּבִּים,

And it is more fitting for Chazal to nullify a positive commandment due to the causes,

וְלָרָשָׁע אָמַר אֱלֹקִים מַה לְּךָ לְסַפֵּר חֻקָּי,

And to the wicked person, Elokim said: What is it to you to recount My statutes,

כֵּיוָן שֶׁאֵין הוּא נָתוּן וּמָסוּר לַתּוֹרָה,

Since he is not given over and dedicated to the Torah,

מַה תּוֹעֶלֶת בִּידִיעָתוֹ אֶת הַחֹק,

What benefit is there in his knowledge of the law,

הֲלֹא יִכָּשֵׁל וְיִפֹּל בַּמִּשְׁפָּטִים אִם יָבֹא לִשְׁקֹל בְּדַעְתּוֹ הַמְשֻׁבֶּשֶׁת אֶת עִנְיְנֵי הַמִּשְׁפָּטִים,

Will he not stumble and fall in the judgments if he comes to weigh with his flawed intellect the matters of the judgments,

וּכְשֶׁיְּבַטֵּל אֶת הַמִּשְׁפָּטִים, הֲלֹא גַּם הַחֻקִּים שֶׁלּוֹ בְּטֵלִים,

And when he nullifies the rational laws (mishpatim), are not his supra-rational decrees (chukim) also nullified,

כִּי אֵין חֹק בְּלֹא מִשְׁפָּט.

For there is no decree without a rational judgment.

נִמְצָא שֶׁאֵין לָאָדָם לִבְנוֹת עַל שִׁקּוּל דַּעְתּוֹ כְּלוּם,

It turns out, then, that a person must not build anything at all upon his own intellect and judgment,

וְאֵין שׁוּם מָקוֹם עוֹד לַשְּׁאֵלָה הַנִּזְכֶּרֶת לְעֵיל,

And there is no longer any place at all for the above-mentioned question,

הֲיוּכַל הָאָדָם לַעֲמֹד עַל מַדְרֵגָה כָּל-כָּךְ גְּבוֹהָה,

Is a person able to stand upon such a high level,

מִשּׁוּם שֶׁהַשְּׁאֵלָה נוֹבַעַת מִשִּׁקּוּל דַּעְתּוֹ הַקָּשׁוּר בְּטִבְעוֹ וּבְמִדּוֹתָיו וּמֵחֶסְרוֹן הַכָּרָתוֹ בְּעֶצֶם הַתּוֹרָה שֶׁאֵין הִיא דּוֹרֶשֶׁת מֵאִתּוֹ,

Because the question stems from his own reasoning, which is bound up with his nature and his middos, and from his lack of recognition of the very essence of the Torah, that it does not demand of him,

שֶׁיַּקְרִיב אֶת עַצְמוֹ לְקָרְבָּן לִפְנֵי ד' אֶלָּא אַדְּרַבָּה,

that he should offer himself as a korban before Hashem, but on the contrary,

הִיא דּוֹרֶשֶׁת שֶׁלֹּא יוֹצִיא אֶת עַצְמוֹ מִן הָעוֹלָם וְכָל הַתּוֹרָה הִיא לְטוֹבָתוֹ.

It demands that he should not remove himself from the world, and the entire Torah is for his own good.

וְאִם לֹא יִמְסֹר הָאָדָם אֶת עַצְמוֹ לַתּוֹרָה וְלַיְשִׁיבָה בִּלְבַד וְיִשָּׁאֵר עַל שִׁקּוּל דַּעְתּוֹ,

And if a person does not surrender himself to the Torah and to the Yeshiva alone, and remains dependent upon his own judgment,

יֹאבַד סוֹף סוֹף אֶת עַצְמוֹ וְאֶת תּוֹרָתוֹ,

he will in the end lose himself and his Torah,

וְיִכָּשֵׁל בַּמִּשְׁפָּטִים וְגַם הַחֻקִּים יִבָּטְלוּ,

and he will stumble in the rational laws, and even the decrees will be nullified,

כָּאָמוּר.

As it is said.

כֵּיוָן שֶׁהַנְּתִינָה הִיא קַבָּלָה וְהַקַּבָּלָה הִיא נְתִינָה,

Since giving is receiving, and receiving is giving,

נִמְצָא, שֶׁאִם יִתֵּן עַל מְנָת לְקַבֵּל,

It turns out, that if he gives on the condition of receiving,

לֹא יְקַבֵּל כְּלוּם, מִשּׁוּם שֶׁאֵינוֹ נוֹתֵן כְּלוּם,

he will receive nothing, because he does not give anything,

וּמִכֵּיוָן שֶׁאֵינוֹ נוֹתֵן לֹא יְקַבֵּל,

And since he does not give, he will not receive,

וְאַף אִם יִתֵּן שֶׁלֹּא עַל מְנָת לְקַבֵּל,

And even if he gives not on the condition of receiving,

הֲלֹא כֵּיוָן שֶׁיּוֹדֵעַ הוּא בָּרוּר,

Is it not so, that since he knows with absolute clarity,

שֶׁנְּתִינָה זוֹ קַבָּלָה הִיא, יְדִיעָה זוֹ עַצְמָהּ תַּהֲפֹךְ אֶת הַנְּתִינָה לְקַבָּלָה וּתְבַטֵּל לְגַמְרֵי אֶת מְצִיאוּת הַנְּתִינָה מִשּׁוּם שֶׁנִּתְּנָה שֶׁלֹּא עַל מְנָת לְקַבֵּל — כֵּיוָן שֶׁיּוֹדֵעַ הוּא שֶׁיְּקַבֵּל — שָׁוֶה לִנְתִינָה עַל מְנָת לְקַבֵּל,

that this giving is actually a receiving, this very knowledge itself will turn the giving into receiving and will completely nullify the reality of the giving, because giving not for the sake of receiving, since he knows that he will receive, is equal to giving for the sake of receiving,

וְנוֹתֵן עַל מְנָת לְקַבֵּל שָׁוֶה לְאֵינוֹ נוֹתֵן כְּלָל,

and one who gives on the condition of receiving is equal to one who does not give at all,

וּכְשֶׁאֵינוֹ נוֹתֵן, הֲלֹא נֶעְדֶּרֶת הַמְּסִירוּת לַתּוֹרָה,

And when he does not give, is not the self-sacrifice for Torah lacking?

וְאֵיךְ זֶה יָכוֹל הָאָדָם לִהְיוֹת שׁוֹמֵר מִצְוָה כָּרָאוּי,

And how is it possible for a person to be a keeper of a mitzvah as is proper,

וּבוֹטֵחַ, וּבוֹרֵחַ מִן הַכָּבוֹד,

and trusts, and flees from honor,

אַחֲרֵי שֶׁבַּמְּצִיאוּת אִם יִשְׁמֹר אֶת הַמִּצְוָה כְּדֵי שֶׁלֹּא יֵדַע דָּבָר רָע,

Since in reality, if he keeps the mitzvah only so that he will not know of any bad thing,

"אֲפִילוּ רָשָׁע הַבּוֹטֵחַ בַּה' חֶסֶד יְסוֹבְבֶנּוּ" (יַלְקוּט תְּהִלִּים).

"Even a rasha who trusts in Hashem, chesed will surround him" (Yalkut Tehillim).

אוּלָם לְמַדְרֵגַת הַשְּׁלֵמוּת הָאֲמִתִּי לֹא הִגִּיעַ,

However, to the level of true perfection he did not arrive,

וְלִשְׁמֹר אֶת הַמִּצְוָה שֶׁלֹּא עַל מְנָת לְקַבֵּל פְּרָס,

and to keep the mitzvah not for the sake of receiving a reward,

לֹא תִתְּנֵהוּ יְדִיעָתוֹ, שֶׁזֶּה הוּא הַגּוֹרֵם לְקַבֵּל,

his knowledge will not allow him, for this is what causes him to accept,

וּבְאֵיזֶה אוֹפֶן יוּכַל הָאָדָם לִהְיוֹת שׁוֹמֵר מִצְוָה בֶּאֱמֶת וּבְכַוָּנָה טְהוֹרָה?

And in what way can a person be a keeper of a mitzvah in truth and with a pure intention?

שֶׁהִזְהִירָה עָלָיו הַתּוֹרָה, אִם יִבְרַח וּבְאוֹתָהּ שָׁעָה יַחֲזִיר רֹאשׁוֹ לַאֲחוֹרָיו לִרְאוֹת הֲרוֹדֵף הַכָּבוֹד אַחֲרָיו,

which the Torah warned about, if he flees and at that very moment turns his head backward to see if honor is chasing after him,

אֵין זוֹ בְּרִיחָה כְּלָל, וְאַף אִם לֹא יַחֲזִיר רֹאשׁוֹ,

This is not a flight at all, and even if he does not turn his head back,

יְדִיעָה זוֹ, שֶׁאִם לֹא יַחֲזִיר רֹאשׁוֹ,

This awareness, that if he does not turn his head back,

יִרְדֹּף אַחֲרָיו, עַצְמָהּ הִיא הַחְזָרַת הָרֹאשׁ,

he pursues after it, this itself is the turning back of the head,

וְאֵיךְ תְּצֻיַּר הַבְּרִיחָה מִן הַכָּבוֹד?

And how can the fleeing from honor be pictured?

שֶׁצָּרִיךְ הָאָדָם בְּשׁוּבוֹ לְהַסְכִּים בַּהַסְכָּמָה חֲזָקָה,

that a person needs, upon his return, to resolve with a strong resolution,

שֶׁלֹּא יָשׁוּב לְכִסְלָה עוֹד, וְאֵיךְ תְּצוּיַּר הַסְכָּמָה זוֹ,

that he should not return to his foolishness anymore, and how can this resolve be pictured,

אִם יוֹדֵעַ הָאָדָם שֶׁבְּיוֹהַ"כְּ הָעָבַר הִסְכִּים גַּם כֵּן לָשׁוּב אֶל ד' בְּלֵב שָׁלֵם וְלֹא עָמַד בְּהַסְכָּמָתוֹ,

If a person knows that on the past Yom Kippur he also resolved to return to Hashem with a complete heart, and yet he did not stand by his resolution,

הֲלֹא יְדִיעָה זוֹ אֵינָהּ נוֹתֶנֶת לָאָדָם לְהַאֲמִין שֶׁהַפַּעַם,

Does not this knowledge prevent a person from believing that this time,

יַעֲמֹד בַּהַסְכָּמָתוֹ, וּמַזֶּקֶת הִיא לַהַסְכָּמָה דְּעַכְשָׁו,

he should stand by his resolution, and it is damaging to the resolution of now,

וּמָה הִיא הָעֵצָה שֶׁיְּדִיעַת הֶעָבָר לֹא תַזִּיק לְהַסְכָּמַת הַהֹוֶה?

And what is the advice so that knowledge of the past will not damage the resolve of the present?

אָמְנָם כְּבָר כָּתַב הַגְּרָ"א זַ"ל (אֶבֶן שְׁלֹמָה) שֶׁאַהֲבָה וְיִרְאָה פְּנִימִית בִּידֵי שָׁמַיִם וְעַל הָאָדָם לִמְסֹר עַצְמוֹ לַתּוֹרָה בְּלִי שׁוּם הִתְחַכְּמוּת וּלְשָׁמְרָהּ עַד מָקוֹם שֶׁיְּכָלְתּוֹ מַגַּעַת,

However, the Vilna Gaon, of blessed memory, has already written (in Even Shleimah) that inner love and fear of Hashem are in the hands of Heaven, and it is incumbent upon a person to surrender himself to the Torah without any self-sophistication, and to guard it up to the point that his ability reaches,

וְעַל הַשְּׁאָר שֶׁאֵינוֹ בִּיכָלְתּוֹ,

and regarding the rest, which is not within his ability,

יַעֲזֹר לוֹ הַשֵּׁם, וְעֵזֶר זֶה יָבוֹא כָּךְ אַחֲרֵי שֶׁיַּעֲשֶׂה הָאָדָם מִצִּדּוֹ כָּל מַה שֶּׁבִּיכָלְתּוֹ.

Hashem will help him, and this help will come in this way, after a person does on his part everything that is in his power.

כִּי הָאָדָם הָרוֹצֶה בֶּאֱמֶת וּבְלֵב תָּמִים לִהְיוֹת שׁוֹמֵר מִצְוָה,

For the person who truly and with a whole heart desires to be a keeper of the mitzvah,

וְלִבְרֹחַ מִן הַכָּבוֹד, וְלָשׁוּב אֶל ד',

and to flee from honor, and to return to Hashem,

יֵשׁ לוֹ סִיַּעְתָּא דִּשְׁמַיָּא וּנְתִינָתוֹ נְתִינָה וְקַבָּלָתוֹ קַבָּלָה וְהַסְכָּמָתוֹ חֲזָקָה,

he has Siyata DiShmaya (Heavenly assistance), and his giving is a true giving, and his receiving is a true receiving, and his resolve is strong,

כֵּיוָן שֶׁהוּא עָשָׂה הַכֹּל מִצִּדּוֹ וְלִשְׁכֹּחַ אֶת הַיְּדִיעוֹת הַמַּזִּיקוֹת לוֹ בְּכָל הָעִנְיָנִים אֵין בְּיָדוֹ,

Since he has done everything on his part, and to forget the thoughts and knowledge that are harmful to him in all these matters is not within his power,

אוּלָם הָאָדָם שֶׁאֵינוֹ מוֹסֵר אֶת עַצְמוֹ לִהְיוֹת שׁוֹמֵר מִצְוָה וְכוּ' אֵין נְתִינָתוֹ נְתִינָה וְקַבָּלָתוֹ אֵינָהּ קַבָּלָה וְהַסְכָּמָתוֹ הֲפַכְפַּכָּה.

However, a person who does not hand himself over to be a keeper of the mitzvah, etc., his giving is not a giving, his acceptance is not an acceptance, and his resolve is fickle.

"וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם",

"And they shall make for Me a Sanctuary, and I will dwell within them,"

וּפֵרְשׁוּ חֲזַ"ל "בְּלֵב שֶׁל כָּל אֶחָד וְאֶחָד" וְהַיְנוּ,

And Chazal explained, "in the heart of each and every one," and that is,

שֶׁאִם יִבְרָא לוֹ הָאָדָם לֵב מָסוּר לְהַשִּׂיג כָּל מַה שֶּׁצִּוָּה לוֹ הַשֵּׁם,

that if a person would create for himself a devoted heart to attain everything that Hashem commanded him,

אָז עַל הַמִּקְצָת שֶׁאֵינוֹ יָכוֹל לְהַשִּׂיג "וְשָׁכַנְתִּי בְּתוֹכָם" יְקַבֵּל עֵזֶר הַשֵּׁם.

Then, for the small part that he is unable to attain of "and I will dwell among them," he will receive the help of Hashem.

אוּלָם אֵימָתַי הַנְּתִינָה הִיא לְקִיחָה,

However, when is giving considered taking,

רַק כְּשֶׁיִּתְקַיֵּם "מֵאֵת כָּל אִישׁ אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ",

Only when there will be fulfilled, "from every man whose heart makes him willing,"

הַיְנוּ, כְּשֶׁיַּדֵּב אֶת לִבּוֹ וְכָל כֹּחוֹתָיו לְקַיֵּם כָּל מַה שֶּׁצִּוָּה לוֹ הַשֵּׁם,

That is, when he volunteers his heart and all his faculties to fulfill everything that Hashem commanded him,

רַק אָז הַנְּתִינָה הִיא נְתִינָה בֶּאֱמֶת וּמִמֵּילָא קַבָּלָה הִיא.

Only then is the giving truly giving, and automatically it is a receiving.

וְאִם בֶּאֱמֶת יְקָרִים בְּעֵינֵינוּ חַיֵּי הַתּוֹרָה וְהַשְּׁלֵמוּת,

And if, in truth, the life of Torah and spiritual perfection are precious in our eyes,

אֵין לָנוּ לְפַחֵד כְּלָל וּכְלָל,

We have no reason to fear at all,

שֶׁמָּא לֹא יַעֲלֶה הַדָּבָר בְּיָדֵינוּ וְלֹא נַשִּׂיג שׁוּם דָּבָר.

Perhaps the matter will not succeed in our hands, and we will not achieve anything at all.

אָנוּ צְרִיכִים רַק לְהִשְׁתַּדֵּל, שֶׁלֹּא יֶחְסַר שׁוּם דָּבָר מִצִּדֵּנוּ וְשֶׁנְּתִינָתֵנוּ תִּהְיֶה בִּנְדִיבַת הַלֵּב וּמְסִירָתֵנוּ מְסִירָה שְׁלֵמָה,

We only need to make the effort, that nothing should be lacking on our part, and that our giving should be with a generous heart and our dedication a complete dedication,

וְאָז נְקַבֵּל עֵזֶר הַשֵּׁם בְּכָל מַעֲשֵׂינוּ,

And then we will receive the help of Hashem in all of our deeds,

וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם.

"And they shall make for Me a Sanctuary, and I will dwell in their midst."