Where is the Best Place for the Divine Presence to Dwell- a Mountain, a Field or a House?

Rabbi Elazar makes the following statement in Masechet Pesachim 88a: What is the meaning of the pasuk in Yishayahu 2:3 “Many peoples will go and say ‘Come let us go up to the mountain of Hashaem, to the House of the God of Yaakov…’”?   Why does the pasuk specify the God of Yaakov? Is the Beit HaMikdash only the house of the God of Yaakov and not also the house of the God of Avraham and Yitzchak?   Rather, the pasuk teaches that the Beit Hamikdash is not like the description found in the context of Avraham, concerning whom it is written “har, mountain”(Breisheet 22:4) and it is not like the description found in the context of Yitzchak, concerning whom it is written “sadeh, field”(24:63). Rather, it is like the description found in the context of Yaakov who called it “bayit, house” as it is stated: “Vayikra et Shem HaMakom HaHu Beit El”, “He named that place Beit El, the House of God (28:19).”   According to Rashi, Avraham, Yitzchak and Yaakov each prayed on the Temple Mount, but each one viewed it differently. Only Yaakov saw it as a house, a place of habitation.   Maharsha based on Pesikta Rabati 39:3 explains that each of the three descriptions corresponds to one of the three Temples:   Avraham’s mountain represents the First Temple. The Shechina watched over the Temple like a guard stationed on top of a mountain. This protection was not permanent as the First Beit HaMikdash was eventually destroyed.   The field of Yitzchak signifies the Second Temple which merited an even lesser degree of the Shechina.   The house of Yaakov symbolizes the Third Temple which like a house will be permanently protected by the Shechina.   “Let us go to the House of the God of Yaakov” refers to the Third Beit HaMikdash.   May we all have the opportunity to witness the building of the Third Beit HaMikdash speedily in our day!