Talmud su Esodo 33:21

At that time, Moses asked to die as Aaron had died, because he saw the great honor Aaron was given at the funeral procession, with rows and rows of angels eulogizing him. But did he actually say this to someone? No, he just said it to himself. Yet the Holy Blessed One heard his whisper, as it says (Deuteronomy 32:51), “And you will die on the mountain that you go up on, and be gathered to your people, just as your brother Aaron died on Mount Hor.” From this you learn that he asked to die as Aaron had died.
At that time, [God] said to the Angel of Death: Go, bring me the soul of Moses. The Angel of Death went and stood before him, and said: Moses, give me your soul. But he scowled at him [and said: The place I sit, you have no right to even stand – and you ask me to give you my soul? So he scowled at him] and chased him away with a rebuke.
The Holy Blessed One said again to the Angel of Death: Go, bring me the soul of Moses.
Finally, the Holy Blessed One said to Moses: Moses! You’ve had enough of this world. The World to Come has been prepared for you since the six days of creation. As it says (Exodus 33:22), “God said, here is a place near Me; stand on that rock.” The Holy Blessed One took Moses’ soul and stored it under the Throne of Glory. (As it says [I Samuel 25:29], “And the soul of my master will be bound up in the bond of life.”) And when He took it, He did it with a kiss. As it says (Deuteronomy 34:5), “[Moses died…] by the mouth of God.” And not only Moses’ soul is stored under the Throne of Glory, but also the souls of all the righteous are stored there! As it says (I Samuel 25:29), “[If anyone sets out to pursue you and seek your life], the soul of my master will be bound up in the bond of life.” Could it be that the souls of the wicked are there, too? The verse continues: “but He will fling away the lives of your enemies like a slingshot.” [(To what can this be compared?) It can be compared to someone who takes a stone and places it in a sling;] even though he flings it from place to place, he does not know where it will land. So it is for the souls of the wicked, which cast about and go wandering the world, and have no place to rest.
The Holy Blessed One said again to the Angel of Death: Go, bring me the soul of Moses. He went back to the place, and looked for Moses, but could not find him. He went to the Great Sea and said to it: Did Moses come here? And it said: I have not seen him since the day that Israel passed through me. He went to the mountains and hills and asked them: Did Moses come here? [They said to him: We have not seen him since the day that Israel received the Torah on Mount Sinai. He went down to the Underworld and to Oblivion said to them: Did Moses come here? They said: We have heard his name, but we have never seen him. He went and asked the angels: Did Moses come here?] They said to him: God knows his path and his place. God stored him away for the World to Come, and no living creature knows where. As it says (Job 28:12–14, 22), “Where will wisdom be found, and where is the place of understanding? No human knows its measure, and it cannot be found in the land of the living. The Deep says, it is not in me, and the sea says it is not by me…. Oblivion and Death say: in our ears we heard a rumor.” Even Joshua was sitting in despair over Moses [for he did not know where he was], until the Holy Blessed One said to him: Joshua, why are you in despair over Moses? For “Moses My servant is dead.” (Joshua 1:2).

HALAKHAH: ⁶⁵This Halakhah is preserved only in G, but it is quoted in the name of the Yerushalmi in the book האמונה והבטחון “Faith and Trust” from the cabbalistic circle of Nachmanides [Chapter 15; in H. D. Chavel’s edition of The Works of Nachmanides, vol. 2 (Jerusalem 1964) p.399.] Parallel texts are in Gen. rabba 68(10), copied in Yalqut Shimony 117, and Pesiqta rabbati Ten Commandments (ed. Ish-Shalom p. 104b). It is of great theological significance in that it proclaims not only God’s Omnipresence but also His Existence outside of space and time and the possibility of the simultaneous existence of an infinity of different worlds.[“Rebbi Ḥananiah ben Aqashiah says: The Holy One,praise to Him,wanted etc.” Why does one use a substitute name for the Name of the Holy One, praise to Him, and calls Him Place? To say that He is the Place of the world but the world is not His place. ⁶⁶In Gen. rabba and Pesiqta, they are credited with the statement of the preceding paragraph. “Faith and Trust” quotes the text here. Rebbi Ḥuna in the name of Rebbi Immi: It is written⁶⁷Deut. 33:27. In Gen. rabba and Pesiqta quoted by R. Isaac., dwelling is the Primordial God, to say that He is the dwelling of the world but the world is not His dwelling. Rebbi Yose ben Ḥalaphta said, it is written: ⁶⁸Ex. 33:21. In Gen. rabba and Pesiqta quoted by R. Huna, R. Immi but Yalqut R. Yose ben Halafta.The Eternal said, there is a place with Me; to say that He is the Place of the world but the world is not His place. Rebbi Isaac said, it is written⁶⁹Ps. 68:18. In Gen. rabba quoted by R. Isaac; anonymous in Pesiqta, missing in Yalqut. In Emunah weBittahon R. [ ] in the name of R. Jacob.: The Eternal is there, Sinai in the Holy. Would “the Holy in Sinai” not have been more reasonable? To say that He is the Place of the world but the world is not His place. ⁷⁰In Gen. rabba in the name of R. Abba bar Yudan, in Pesiqta more elaborated, in the name of R. Yudan, anonymous in Yalqut. Rebbi Yudan said, [a parable of] a hero riding on a horse with his weapons hanging down at both sides. It is not that the horse puts up with the hero, but the hero puts up with the horse.