Midras Kidung Agung 2:9: Otzar Midrashim, Shemot Rabbah, Mekhilta DeRabbi Yishmael & Midrash Tanchuma

The celestial sphere is likened to a dome, expansive like a tent and measured in length akin to the Mishkan (Tabernacle), as it is written, "He stretches out the heavens like a curtain and spreads them out like a tent to dwell in" (Yeshayahu 40:22). The northern expanse remains uncovered, fashioned in the shape of an open colonnade, as it says, "He stretches out the north over the void" (Iyov 26:7). The southern end is sealed like a chamber, round like a furnace, as it states, "He makes the Bear, Orion, Pleiades, and the chambers of the south" (Iyov 9:9).
The east and west are fixed upon the earth like foundations of a building, as it says, "He builds His upper chambers in the heavens and has founded His vault upon the earth" (Amos 9:6). The sphere spans eighteen measures in circumference, six in width, with the distance from east to west matching the height from earth to the heavens. From north to south, constellations such as Ash (Orion) and Kesil (Pleiades) traverse the heavens, and the heavenly bodies orbit from east to west, as it is written, "Can you bind the chains of Pleiades or loosen the cords of Orion?" (Iyov 38:31).
Pleiades has seven stars, and Orion, five. Together they form twelve. The heavenly sphere contains seven stars aligned inwardly and five outwardly. Seven rise from the north on the right, and five from the left. Correspondingly, six gather by day and six by night. The constellation Te’omim (Gemini) marks the end of the seven, and Akrav (Scorpio) concludes the five. From Te’omim to Keshet (Sagittarius) is the same distance as from Akrav to Sartan (Cancer). Between Akrav and Sartan lies the Agala (Wagon/Ursa Major) in the north, while Akrav is situated in the south.
The celestial sphere rises in a circular motion to the south and sets in a circular motion to the north. In the north, the Agala revolves, serving the Te’li (Celestial Pole). The Te’li influences the constellations, the constellations influence the heavenly sphere, and the sphere revolves around the Te’li. All are moved by the divine wind, as it says, "By His wind the heavens are adorned; His hand pierced the fleeing serpent" (Iyov 26:13). The fleeing serpent refers to the Te’li, stretching across the expanse like a coiled serpent, with its head and tail marked, as it is written, "The Lord will cut off from Israel head and tail" (Yeshayahu 9:13).
The head of the Te’li aligns with the solar circuit, and its tail aligns with the lunar circuit. The sun and moon move in opposite arcs, as it says, "Together they shall form a single ring" (Shemot 26:24). Above these circuits are the windows of heaven, as it states, "Peering through the windows, peeking through the lattices" (Shir HaShirim 2:9). These higher levels guide the heavenly spheres, while the lower spheres operate like waterwheels, drawing sustenance from below, as it states, "He draws water with His feet" (Devarim 11:10).
The sun shines like a blazing torch in its orbit, while the moon glows like a lamp atop a menorah. Other celestial bodies—Mercury and Mars—mirror the sun’s brilliance, while Venus and Jupiter resemble the moon’s light, akin to lamps upon candelabra. Saturn, however, partakes of both luminaries, appearing like a lantern suspended by chains.
The head of the Te’li directs one side of the sphere, while its tail steers the opposite. When the celestial lights align with the Te’li, they move together as if in perfect harmony, as it is written, "One comes near to the other, and no breath passes between them" (Iyov 41:8), and, "Can two walk together unless they have agreed?" (Amos 3:3). (Yet this encounter is fraught, like meeting a bereaved bear rather than a fool in his folly, as it states,) "Better to meet a bereaved bear than a fool in his folly" (Mishlei 17:12).
Whether one is at its head and the other at its tail, or both are at its head or its tail—whether they confront one another directly, stand behind one another, or approach from either side—the result is the same. The sun and moon darken, as it says, "The sun and the moon grow dark" (Yoel 4:15). One of the luminaries and one of the stars withdraw their radiance, leaving their brilliance diminished.

“Moses was herding” – that is what is written: “God was in His sacred Sanctuary” (Habakkuk 2:20). Rabbi Shmuel bar Naḥman said: Until the Temple was destroyed, the Divine Presence rested in it, as it is stated: “God was in His sacred Sanctuary” (Psalms 11:4). When the Temple was destroyed, the Divine Presence removed itself to the heavens, as it is stated: “The Lord established His throne in the heavens” (Psalms 103:19).
Rabbi Elazar says: The Divine Presence did not move from the Sanctuary, as it is stated: “My eyes and My heart will be there…” (II Chronicles 7:16); and likewise it says: “I will call to the Lord with my voice, and He answered me from his sacred mountain, Selah” (Psalms 3:5). Even though it is in ruins, it retains its sanctity; come and see what Cyrus says: “He is the God who is in Jerusalem” (Ezra 1:3). He [Cyrus] said to them: ‘Even though it is in ruins, God does not move from there.’
Rabbi Aḥa said: The Divine Presence never moves from the western wall,²The reference may be to the western wall of the Temple, not what is now known as the Western Wall, which is the western retaining wall of the Temple Mount. as it is stated: “Behold, he is standing behind our wall” (Song of Songs 2:9), and it is written: “His eyes behold, His eyelids assess the sons of man“ (Psalms 11:4). Rabbi Yannai said: Even though His Presence is in the heavens, “His eyes behold, His eyelids test the sons of man.” This is analogous to a king who had an orchard and built a tall tower in it; the king commanded laborers into it, to engage in his labor. The king said: Anyone who is industrious in his labor will receive his payment in full, and anyone who is indolent in his labor will be placed in prison.³The Hebrew is dimos, which is obscure. Some suggest it means to be placed in a state of terror. The king – that is the King of kings; the orchard – that is the world that the Holy One blessed be He gave to Israel in which to observe the Torah. He stipulated to them, saying: One who observes the Torah, the Garden of Eden is before him; and one who does not observe it, behold, Gehenna.
Indeed, the Holy One blessed be He, although He appears to be removing His divine presence from the Temple, “His eyes behold, His eyelids test the sons of man.” Whom does he test? He tests the righteous, as it is stated: “The Lord will test the righteous” (Psalms 11:5).It is with sheepherding.
He tested David with flocks and found him a fine shepherd, as it is stated: “He took him from the sheepfolds [mikhleot tzon]” (Psalms 78:70). What are mikhleot tzon? It is like: “The rain was restrained [vayikkaleh]” (Genesis 8:2). He would hold back the large ones [sheep] due to the small ones, and would take out the small ones so they could graze on the soft grass, then the old ones so they could graze on the middling grass, then he would take out the choice ones to graze on the tough grass. The Holy One blessed be He said: ‘One who knows how to herd the flocks, each according to its ability, will come and herd My people.’ That is what is written: “From the suckling ewes He brought him, to herd Jacob His people” (Psalms 78:71).
Moses, too, the Holy One blessed be He tested him only with flocks. Our Rabbis say: When Moses, may he rest in peace, was herding Yitro’s flock in the wilderness, a kid fled from him. He pursued it until it reached cover. Once it reached cover, it happened upon a pool of water, and the kid stopped to drink. When Moses reached it, he said: ‘I didn’t know that you were running due to thirst. You are tired.’ He carried it on his shoulder and was walking. The Holy One blessed be He said: ‘You have the compassion to behave with the flocks belonging to flesh and blood in this manner; by your life, you will herd My flock, Israel.’ That is: “Moses was herding.”

Abba Channan says in the name of R. Elazar: This ("in haste") is the haste of the Shechinah. And even though there is no proof for this, it is intimated in (Song of Songs 2:8) "the voice of my Beloved, behold, it comes," (heralding the redemption, etc.), (Ibid. 9) "Behold, (seeking to redeem us), He stands behind our wall, etc." I might think that this will be so in the future, too. It is, therefore, written (Isaiah 52:12) "But not in haste will you leave, and you will not go out in flight. For the L–rd walks before you, and your rear guard is the G–d of Israel." "It is a Pesach (offering) to the L–rd": All of their acts (in respect to it) are to be for the sake of Heaven.