When the Temple was ruined, it is written, “And let them make Me a Temple and I will dwell within them.” This pertains to the point in the heart, which should be a Temple where the light of the Creator dwells, as it is written, “And I will dwell within them.” Hence, one should try to build his structure of Kedusha [holiness], and the structure should be qualified, so that the upper abundance will enter it, called “abundance bestowed from the Giver to the receiver.” However, according to the rule, there must be equivalence of form between the Giver and the receiver so the receiver, too, must have the aim to bestow like the Giver.

This is called “action,” as it is written, “Let them make Me a Temple,” where the acting applies to the Kli [vessel] and not the light, since the light pertains to the Creator and only the action pertains to the created beings.

The light is called “a blessing from the Creator,” as it is written, “And I will bless you in all that you do.” This is the meaning of “We will do and we will hear, for through our work we will be rewarded with hearing, as it is written, “And all the people were seeing the voices,” meaning they heard the voice of the Creator.

Seeing means with the senses, which is a feeling in the heart, where each one, by Mount Sinai, felt that the voice of the Creator spoke to him and they had no doubt about the matter. This is called “seeing.” Similarly, when a person sees something, he has no doubt about it, unlike when he hears, for perhaps he did not hear very well. Therefore, we do not rely on hearsay but only on eye witnessing.

For this reason, at the time of the giving of the Torah, when they had no doubt that this was the voice of the Creator, it is called “seeing,” as it is written, “I and you shall have no [other Gods], we heard from the mouth of the Creator” (Makkot 24a).