If you follow My laws and faithfully observe My commandments, I will grant your rains in their season, so that the earth shall yield its produce and the trees of the field their fruit. Your threshing shall overtake the vintage, and your vintage shall overtake the sowing; you shall eat your fill of bread and dwell securely in your land. I will grant peace in the land, and you shall lie down untroubled by anyone; I will give the land respite from vicious beasts, and no sword shall cross your land. You shall give chase to your enemies, and they shall fall before you by the sword. Five of you shall give chase to a hundred, and a hundred of you shall give chase to ten thousand; your enemies shall fall before you by the sword. I will look with favor upon you, and make you fertile and multiply you; and I will maintain My covenant with you. You shall eat old grain long stored, and you shall have to clear out the old to make room for the new. I will establish My abode in your midst, and I will not spurn you. I will be ever present in your midst: I will be your God, and you shall be My people. I the LORD am your God who brought you out from the land of the Egyptians to be their slaves no more, who broke the bars of your yoke and made you walk erect.

והתהלכתי בתוככם AND I WILL WALK AMONG YOU — I will, as it were, walk with you in the Garden of Eden as though I were one of yourselves and you will not be frightened of Me. One might think that this implies: you will not fear (reverence) Me! Scripture however states, “but I will be your God” (Sifra, Bechukotai, Chapter 3 3-4).

3) (Vayikra 26:12) ("And I will walk in your midst, and I will be, unto you, a G d, and you will be unto Me, a people.") To what may this be compared? A king went out to walk with his tenant-farmer in his orchard. The tenant-farmer (sees him) and hides from him. The king says to him: "Why do you hide from me? I am like you" (i.e., I planned the orchard and you are tending it.) (And the Holy One Blessed be He speaks (in this wise) to the righteous ones.) Thus is the Holy One Blessed be He destined to walk with the righteous in the Garden of Eden in time to come. They will see Him and recoil before Him, (and He will say to them) "I am like you." 4) I might think (this implies that) My awe will not be upon you; it is, therefore, written "and I will be unto you, a G d, and you will be unto Me, a people." If you do not trust Me in all of these things (remember that) (Vayikra 26:13) "I am the Lord your G d, who took you out of the land of Egypt, etc." I am the one who wrought miracles for you in Egypt and I am the one who is destined to perform all of these miracles for you.

And through this, each and every house in all of Israel will have someone who is wise and knowledgeable in the Torah who can [then] teach all of the household of his father with his wisdom. And with this, 'the land will be filled with knowledge of the Lord.' As if there was only one sage in each city - or even ten - there would be many men who would only come in front of them once a year, and all the more so the women and the children. And even if they heard their words once a week, they would [then] go to their home and throw all the words of the sage behind their back. But when the teacher is in each and every house, dwelling there evening, morning and afternoon and constantly reminding them; then they will all - men, women and children - be careful and aware and no matter of sin or iniquity will be found among them. And through this they will merit that which is written (Leviticus 26:11-12) "And I will place My dwelling amongst you [...] and you will be for Me a nation, and I will be for you God" (while the second part of this citation is likely meant to be a very similar quote from Leviticus 26:12, the actual quote is from Jeremiah 11:4).

והתהלכתי בתוככם. The meaning of this reflexive conjugation is as if the Torah had written: “I will walk with you in whatever direction you are going, back and forth and sideways.” In other words, G’d says that He will not limit His benevolent presence to a single location or route of His choosing as it was as long as the Temple or Tabernacle stood, and only these locations were holy domains, the people having to come there if they wanted to experience sanctity and holiness. While it is true that this had been the primary objective in Exodus chapter 25 when the command to build the Tabernacle had first been issued, this was only an initial step in regaining the closeness between G’d and Israel which had been shattered due to the sin of the golden calf. During the immediate period being ushered in at that time, the operating clause for such manifestation of holiness would the words אשר אועד לך שמה, “where I choose to manifest Myself” (Exodus 30,6) Or Exodus 29,43 ונועדתי שמה לבני ישראל, “I will manifest Myself there to the Children of Israel.”In the future, wherever the righteous would be found holiness would be present. This is the meaning of והתהלכתי בתוככם. At that time My glory will be manifest universally, not only within the confines of the Temple. This is the time of which Isaiah 66, 1-2 said “The heaven is My throne, and the earth My footstool.”

And I will walk among you, and I will be your God - there are two levels here. (1) Holiness will be inside you, really, in your divine soul, and through holiness the divine soul will again be the master in [your] reality. This is similar to the righteous being described as tenants who are partners to a king in the orchard: even though the garden is not their possession, they are partners with him in their work, by fixing and fencing and trimming the grapevines, so too the righteous are tenants with God, that keep the great garden which is the world, maintaining the world that was created through Ten Sayings through Torah and mitzvot. They stroll with the king through the work, they are partners with the Holy One of Blessing in the works of creation by keeping the great garden with Torah and mitzvot. I [God] say to them - behold I am like you [Sifra, above in this source sheet] because they with their actions sake the lines of judgment and through their decisions they make the world go through lovingkindness and punishment, as the sages say in various places "who rules over Me? The righteous. And from a second perspective (2) "I will be your God" from the side that God behaves with the righteous according to God's will, for good, and God's reverence will be with them in their recognizing of God's greatness and majesty. And regarding those two aspects it is said "I will place My Sanctuary among them forever. My Presence shall rest over them; I will be their God and they shall be My people." (Ezekiel 37:26-27). And those are two levels, the tabernacle among them and the Presence in them and above them. And there (Ezekiel 37:28) "And when My Sanctuary abides among them forever, the nations shall know that I, Ad-nai, do sanctify Israel" since once the Presence is in them, and they control all their actions, it is made known to idolaters that Israel is holy and beyond nature.