Talmud su Salmi 18:11

Rabbi Papius would say: The congregation of Israel was favored above the horses in Pharaoh’s chariot, as it says, “You led your horses into the sea.”
Rabbi Yehoshua ben Karha would say: When Pharaoh went into the sea, he rode on a male horse. But then the Holy Blessed One revealed it to be a female horse, as it says (Song of Songs 1:9), “To a mare in Pharaoh’s chariots.” But was it perhaps not a chariot, but a cherub? As it says (Psalms 18:11), “He mounted a cherub and flew, gliding on the wings of the wind.” What happened is that the cherub appeared like a team of female horses, and they all went into the sea.
Those who scorn Me will not be taken seriously” – this is Sennacherib, who scorned the One who spoke and brought the world into being (thus scorning the Holy Blessed One), as it says (Isaiah 37:24–25), “Through your servants you have blasphemed my Lord. Because you said: Thanks to my vast chariotry, I have climbed the highest mountains to the remotest parts of the Lebanon, and have cut down its loftiest cedars, its choicest cypresses, and have reached its highest peak, its densest forest. I have drawn and drunk water. I have dried up all the streams of Egypt with the soles of my feet.” Therefore, the Holy Blessed One punished him through an emissary, who shaved his head and beard, and sent him back in shame to his own land.
(Rabbi Yishmael the son of Rabbi Yohanan ben Beroka would say: One who learns in order to teach, etc.) He would also say: You need not be ready to study the entire Torah, but neither are you free to leave it all aside. Rather, one who continues to add to his learning adds greatly to his reward.
Rabbi Elazar ben Hamsa would say: The study of bird offerings and the calculations of menstruation – these are the essence of the Law.
Rabbi Yohanan ben Nuri would say: Legal matters, ritual purity, bird offerings, and the calculations of menstruation – these are the essence of the Torah.
He would also say: Setting the [great] table, and establishing and supporting a court – both bring goodness into to the world.

The Divine Presence would depart from one place and go to another in ten movements: From the Ark’s cover to a cherub; from a cherub to the threshold of the Temple; from the threshold to in between the two cherubs; from in between the two cherubs to the roof of the Sanctuary; from the roof of the Sanctuary to the wall of the outer court; from the wall of the outer court to the altar; from the altar to the city; from the city to the (Temple) Mount; from the (Temple) Mount into the desert. From the Ark’s cover to a cherub, as it is written (II Samuel 22:2), “And He mounted a chariot and flew.” From a cherub to the threshold of the Temple, as it is written (Ezekiel 9:3), “(And the presence of God) went up from the cherub on which it had rested to the threshold of the Temple.” From the threshold to in between the two cherubs, as it is written (Ezekiel 10:18), “And the presence of the Eternal went out from the threshold of the Temple and stopped above the cherubs.” From in between the two cherubs to the roof of the Sanctuary, as it is written (Proverbs 21:9), “It is better to rest upon the corner of a roof.” From the roof of the Sanctuary to the wall of the outer court, as it is written (Amos 7:7), “And behold, my Lord was standing on a wall measured by a plumb line.” From the wall of the outer court to the altar, as it is written (Amos 9:1), “I saw my Lord standing by the altar.” From the altar to the city, as it is written (Micah 6:9), “The voice of the Eternal calls to the city.” From the city to the Mount, as it is written (Ezekiel 11:23), “The Presence of the Eternal ascended from the midst of the city and stood upon the Mount.” From the Mount into the desert, as it is written (Proverbs 21:19), “It is better to dwell in a desert land.” And finally it departed upward, as it says (Hosea 5:15), “I will go and return to My place.”