But the general custom of worship in those days was sacrificing animals in temples that contained idols. So God did not command the Israelites to give up those manners of service, but allowed them to continue. God transferred to God's service what had formerly served as a worship of idols, and commanded the Israelites to serve God in the same manner — namely, to build to a Sanctuary (), to erect the altar to God's name (), to offer sacrifices to God (), to bow down to God, and to burn incense before God. God forbad doing any of these things to any other being and selected priests for the service in the Temple in By this Divine plan, God blotted out the traces of idolatry, and established the great principle of the Existence and Unity of God. But the sacrificial service, Maimonides taught, was not the primary object of God's commandments about sacrifice; rather, supplications, prayers, and similar kinds of worship are nearer to the primary object. Thus God limited sacrifice to only one Temple (see ) and the priesthood to only the members of a particular family. These restrictions, Maimonides taught, served to limit sacrificial worship, and kept it within such bounds that God did not feel it necessary to abolish sacrificial service altogether. But in the Divine plan, prayer and supplication can be offered everywhere and by every person, as can be the wearing of "tzitzit" () and "tefillin" ( 16) and similar kinds of service. Maimonides taught that the belief in the existence of angels was connected with the belief in the existence of God, and the belief in God and angels led to the belief in prophecy and the Law. To support this understanding, God commanded the Israelites to make over the Ark the form of two angels. Maimonides taught that there was not a single cherub so that the people would not be misled to mistake it for God's image or to assume that the angel was a deity. By making two cherubim and declaring (in ) "the Lord is our God, the Lord is One," Moses proclaimed the theory of the existence of a number of angels and that they were not deities. The parashah is discussed in these modern sources:  The early 20th century German Jewish theologian Franz Rosenzweig argued that the building of the Tabernacle was the Torah's goal and pinnacle: In Egyptian slavery, the Israelites had made buildings for the pharaohs, now they were privileged to labor for God's sake, thus confirming their freedom.