WHEN GOD gets small cont.

(8) And let them make Me a sanctuary that I may dwell among them.

At the moment when the Holy One said to Moshe ‘make me a Tabernacle’ he was dumbfounded and said ‘the glory of the Holy One fills the upper worlds and the lower, and He said to make Him a Tabernacle?’ Further, he gazed into the future and saw that Shlomo would arise and build the Holy Temple which would be greater than the Tabernacle, and he said before the Holy One “But will God indeed dwell on the earth?” (Melachim I 8:27) Moshe reasoned: if in reference to the Holy Temple, which is so much larger than the Tabernacle, Shlomo said this - then when it comes to the Tabernacle all the more so. Therefore Moshe said “He who dwells in the hidden place of the Most High…” (Tehillim 91:1) R’ Yehudah bar R’ Simon said: The One who dwells in the hidden place is above all His creations. What does the continuation “…in the shadow of the Almighty,” mean? In the shadow of Gd (b’tzel el). It is not written as ‘in the shadow of the Merciful’ or ‘in the shadow of the Gracious,’ but rather ‘in the shadow of the Almighty.’ In the shadow which Betzalel made, that is why it says ‘in the shadow of the Almighty’. The Holy One replied to Moshe ‘I do not see things the same way as you do. Rather it says twenty in the north, twenty in the south and eight in the west. Furthermore, I will I will come down and contract my Presence within a space of one cubit by one cubit.’

(5) 5) "who dwells with them in the midst of their tumah": Even though they are tamei, the Shechinah dwells among them.

Similarly when it says: "But when they came to those nations, they caused My holy name to be profaned" (Ezikiel 36: 20) In the Midrash Tanchuma it asks why it says "when they came" it is because the Divine presence went also with them into Exile.

(1) השכן אתם בתוך טומאתם, “that dwells with them amidst their contamination.” Even though the Jewish people are contaminated the Shechinah is amongst them (Sifra Acharey 4, 5). ...
We also have an opinion in Sanhedrin 37 according to which the words וירח את ריח בגדיו, “he inhaled the fragrance of his clothing” (Genesis 27,23) are understood as וירח את ריח בוגדיו, “he inhaled the fragrance of those who betray Him,” i.e. even though the person concerned is contaminated, seeing that they are Jews God does not totally reject them. Another allegorical approach along these lines is found in Shemot Rabbah 33,2 where the word עלית למרום שבית שבי (Psalms 68,19) are understood to mean that even if there were unfit Jews amongst the people this did not stop the Shechinah from being amongst them. The Midrash understands the words as a rebuttal to the Gentiles who believe that because Jews have served idols at one time they are forever cut off from G’d’s grace.
Another comment by the Midrash (Bereshit Rabbah 18,8) on the words of Maleachi 2,16: “for I detest divorce- said the Lord God of Israel,” points to the fact that the prophet Malachi when mentioning God always uses the expression אלוקי צבאות, and only in this instance does he refer to G’d as אלוקי ישראל, “the God of Israel.” The author of the Midrash sees a clear message in this that the prophet wanted to reassure the people that G’d’s presence does not abandon the Jewish people even when they are sinful.

"This is my G d and I will extol Him": ... And the sages say (on "ve'anvehu"): "I shall accompany Him ("alavenhu") until I come with Him to His Temple. An analogy: A king's son goes abroad — he goes after him and attends upon him. He goes to a different city — he goes after him and attends upon him. Thus with Israel. When they went down to Egypt, the Shechinah was with them, viz. (Genesis 46:4) "I shall go down with you to Egypt." When they went up, the Shechinah went up with them, viz. (Ibid.) "and I shall also bring you up." When they went down to the sea, the Shechinah was with them, viz. (Exodus 14:19) "And the angel of G d, who went before the camp of Israel, etc." When they went out to the desert, the Shechinah was with them, viz. (Ibid. 13:21) "And the Lord went before them by day, etc." — until they brought Him with them to His holy Temple, viz. (Song of Songs 3: "I had almost passed them (Moses and Aaron) by, when I found Him whom my soul loved. I held onto Him and did not let go of Him until I had brought Him to the house of my mother and the chamber of my conception." "my God" (Keli): With me He manifested the attribute of mercy, and with my fathers, the attribute of justice. And whence is it derived that "keli" connotes the attribute of mercy? From (Psalms 22:2) "Keli, Keli, why have You forsaken me?" and (Numbers 12:13) "Kel, I pray You, heal her, I pray You," and (Psalms 118:27) "The Lord is 'Kel,' and He has lighted (the way) for us." And whence is it derived that "Elokim" (as in [Exodus, Ibid] "the G d ['Elokei'] of my father") connotes justice? From (Devarim 1:17) "For the judgment is to 'Elokim.'" "the God of my father, and I will exalt Him": I am a queen, the daughter of kings; a beloved one, the daughter of beloved ones; a holy one, the daughter of holy ones; a pure one, the daughter of pure ones. An analogy: A man goes to betroth a woman. Sometimes he is embarrassed in her; sometimes, in her kin. But I am not so, but a queen, the daughter of kings, etc. R. Shimon b. Elazar says: When Israel do the will of the L rd, His name is exalted in the world, as it is written (Joshua 5:1) "And it was, when all the kings of the Emori heard, etc." And thus did Rachav say to Joshuah's emissaries, (Ibid. 2:10) "for we heard how the Lord dried up, etc.", and (Ibid. 17) "and we heard and our hearts melted, and no man's spirit endured within him before you. For the Lord, He is G d in the heavens above, etc." And when they do not do His will, His name, as it were, is demeaned in the world, viz. (Ezekiel 36:20) "And they came to the nations … and they profaned My holy name when it was said of them: These are the peoples of the Lord, and from His land did they go forth …" and (Ibid. 23) "And I shall sanctify My great name which has been profaned among the nations, etc." "the G d of my father, and I will exalt Him": The congregation of Israel said before the Holy One Blessed be He: Lord of the world, it is not for the miracles that You performed with Me that I chant song before You, but for the miracles that You performed with my fathers and with me in all of the generations — thus: "This is my G d and I will extol Him; the G d of my father, and I will exalt Him."

(3) ..."Open up for me, my sister, my friend" (Song of Songs 5:2). For how long must I travel without a home? "My head is drenched in dew", rather, make Me a Mikdash so that I need not be on outside.

as Reish Lakish said: In the generation in which the son of David will come, the assembly hall of the Sages will be for prostitution, the Galilee will be destroyed, the Gavlan will be desolate, and the residents of the Galilee will circulate from city to city and will receive no sympathy. The wisdom of scholars will be [considered] putrid, those who fear sin and the people of kindness will be gathered, truth will be lacking, and the face of the generation will be like the face of a dog. ...

Rabbi Nehorai said: In the generation in which the son of David will come, youths will humiliate elders and elders will stand before youths, “a daughter rises against her mother, and a daughter-in-law against her mother-in-law; a man’s enemies are the members of his household” (Micah 7:6), and a son will not be ashamed before his father. Rabbi Neḥemya says: Prior to the messianic era, poverty will proliferate, prices will be high, the vine will produce its fruit but the wine will spoil, and the entire monarchy will be transformed to heresy, but there will be no rebuke.

(7) who secures justice for those who are wronged,
gives food to the hungry.
The LORD sets prisoners free;

Rabbi Pinchas, Rabbi Levi and Rabbi Yochanan [said] in the name of Rabbi Menachem from Gallia: In the time to come, all sacrifices will be annulled - but the sacrifice of thanksgiving will not be annulled. All prayers will be annulled, but the prayer of gratitude will not be annulled.

all of the holidays are to be nullified in the future but the days of Purim will not be nullified, as it is stated (Esther 9:28), 'And these days of Purim will not be rescinded from the Jews.'" Rabbi Elazar said, "Also Yom Kippur will forever not be nullified, as it is stated, 'And it will be to you for an everlasting statute to atone for the Children of Israel from all of their sins once a year.'"

Though still remaining in the purely speculative exegetical and literary realm , a remark concerning Psalm 146 : 7 goes much further . It decisively removes the words “ The Lord releases the prisoners ” from the previous undialectical interpretation according to which the tradition will be completely fulfilled in the Messianic age and , in most descriptions of it , shine forth with undiminished radiance . The Hebrew words of the Psalm lend themselves as well to a more daring but still faithful translation as : “ The Lord dissolves the commandments ” or “ The Lord allows the forbidden ” ( mattir isurim instead of mattir asurim ) . “ What does this mean ? Some say: ‘All animals which were forbidden [to be eaten] in this world God will one day again allow, as was the case until the time of Noah. And why, in fact, has He forbidden them? In order to see who would accept His words and who would not. In the time to come, however, He will allow everything which He has forbidden.’ ”

Scholem, Gershom. The Messianic Idea in Judaism (p. 55). Knopf Doubleday Publishing Group. Kindle Edition.