Midrasz do Amosa 9:1

R. Juda b. Idi said, in the name of R. Jochanan: "Ten journeys did the Shechina make [prior to its disappearance]. This we infer from Biblical passages, and a corresponding number of times were the Sanhedrin exiled. This we know by tradition. The ten journeys which the Shechina made are as follows: From the Kapporeth (cover of the Holy Ark) to the Cherub; from the Cherub to the threshold of the Temple; from the threshold of the Temple to the Temple-court; from the Temple-yard to the altar; from the altar to the roof (of the Temple); from the roof to the fortification wall; from the fortification wall to the city of Jerusalem; from the city of Jerusalem to the Temple mound; from the Temple mound to the wilderness, and thence it finally ascended heaven and occupied its place; as it is said (Has. 5, 15) I will go [from here] and return to my place." "From the Kaporeth to the Cherub, and from the Cherub to the threshold of the Temple," as it is written (Ex. 25, 22) And I will meet with them there, and I will speak with thee from, above the Kaporeth; and it is also written (Ez. 9, 3) And the glory of the God of Israel ascended up from the Cherub, wherefore it was to the threshold of the House. "From the threshold to the Temple-court," as it is written (Ib. 10, 4) Then the glory of the Lord rose upward from the Cherub toward the threshold of the House, and the House was filled with the clouds, and the court was full of the brightness of the Lord's glory. "From the Temple-court to the Altar," as it is written (Amos 9, 1) I saw the Lord standing upon the altar. "From the altar to the roof," as it is written (Pr. 25, 24) It is better to dwell in the corner of a roof. "From the roof to the Temple-mound," as it is written (Amos 7, 7) And behold, the Lord was standing upon a wall. "From the Temple-mound to the city of Jerusalem," as it is written (Micha 6, 9) The voice of the Lord calleth unto the city. "From the city to the Temple-mound," as it is written (Ez. 11, 23) And the glory of the Lord went up from the midst of the city, and stood upon the mountain. "From the Temple-mound to the wilderness," as it is written (Pr. 21, 19) It is better to dwell in a desert land, etc.; and it finally ascended to heaven and occupied its place; as it is said (Hos. 5, 15) I will go (from here) and return to my place, till they acknowledge their guilt."

“I have seen the matters that God has given to the sons of men, in which to engage” (Ecclesiastes 3:10).
“I have seen the matters” – this is the pursuit of property, as Rabbi Yudan said in the name of Rabbi Aivu: A person does not leave the world having achieved even half of his desire; rather, if he has one hundred, he wishes to turn them into two hundred. If he has two hundred, he wishes to turn them into four [hundred]. “In which to engage” – Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Levi: If a person was privileged and used his property for mitzvot, [when] he prays he will be answered [na’aneh]. That is what is said: “My righteousness [tzidkati] will bear witness [ve’anta] for me” (Genesis 30:33).³²My charity [tzedaka] will lead to my prayers being answered. If not, it will bear witness against him and prosecute him, as it is written: “To testify [la’anot] maliciously against him” (Deuteronomy 19:16).
Rabbi Yoḥanan said: This is the pursuit of robbery, as Rabbi Shimon ben Lakish said in the name of Rabbi Yoḥanan: This is analogous to a se’a measure filled with iniquities; which is the first of them to prosecute? It is robbery, as Rabbi Yudan said in the name of Rabbi Yoḥanan: “And shatter [uvtza’am]³³This evokes the word betza, which means ill-gotten gain. the head of them all” (Amos 9:1). Rabbi Pinḥas [said] in the name of Rabbi Yoḥanan: Although they were involved with idol worship, forbidden sexual relations, and bloodshed, the most severe of them all is nothing other than robbery. Rabbi Yaakov [said] in the name of Rabbi Yoḥanan: Ezekiel enumerated twenty-four sins, and he concluded with none other than robbery; that is what is written: “I have struck My hand because of the ill-gotten gain that you acquired…” (Ezekiel 22:13).
Rabbi Ḥunya interpreted the verse regarding the Prophets and Writings,³⁴Meaning, the ‘matters’ that are the subject of this verse, which God gave man to engage in, were the books of the Prophets and Writings. as had Israel merited, they would read only the five books of the Torah, just five books. The books of the Prophets and Writings were given to them only so they would exert themselves in their study and in the Torah, and perform mitzvot and acts of righteousness, in order to receive a proper reward. The Rabbis say: Even so, “in which to engage,” – they receive reward for them, as they do for the five books of the Torah.
Rabbi Abbahu said: This is the pursuit of Torah, for a person studies Torah and forgets it. The Rabbis there, in the name of Rabbi Yitzḥak from here,³⁵The Rabbis of Babylonia said in the name of Rabbi Yitzḥak from the land of Israel. and Rabbi Tovya in the name of Rabbi Yitzḥak: It is for his own good that a person studies Torah and forgets, as were a person to study Torah and not forget it, one would engage in Torah study two or three years and would return to engage in his labor and never pay attention to it [again] for the rest of his life. Rather, because a person studies Torah and forgets it, he does not move or remove himself from matters of Torah.
The Rabbis say: This is the pursuit of robbery. Know that it is so, as the earlier generations, because they were engaged and steeped in robbery, as it is stated: “They trespass, and flocks they steal and graze” (Job 24:2) – see that they were eliminated from the world through water. But the tribes of Reuben and Gad, who distanced themselves from robbery; therefore, the Holy One blessed be He gave them their inheritance in a place where there is no robbery, as it is stated: Behold, the place is a place of livestock…” (Numbers 32:1). Likewise, from Mahir, where there was sixteen mil by sixteen mil.³⁶An area large enough for animals to graze without approaching the fields of others.

whereupon Moses said to them (Exodus 14:13) "Do not fear, etc." Moses inspirited them. We are hereby apprised of Moses' wisdom, Moses standing before them and appeasing all those thousands and ten thousands — who listened to him! Of him it is written in the tradition (Koheleth 7:19) "Wisdom strengthens the wise more than ten rulers who are in the city." (Exodus, Ibid.) "Stand ready (hithyatzvu) to see the salvation of the L rd": Moses said to them: Today the Shechinah will repose the Holy Spirit upon you; for "yetzivah" in all places refers to the Holy Spirit, viz. (Amos 9:1) "I saw the L rd nitzav on the altar", and (I Samuel 3:10): "And the L rd came vayithyatzev, and He called as before 'Samuel, Samuel'", and (Devarim 31:14) "Call Joshua vehithyatzvu in the tent of meeting and I will command him", and (Exodus 2:4) "Vatethatzav his sister from afar to know what would be done with him," the Holy Spirit reposing itself upon her. At that time, Israel were like a dove fleeing the hawk and seeking refuge in the cleft of the rock, where the serpent hissed. If she enters within — the serpent; if she goes out — the rising sun. So, were Israel at that time, the sea raging (before them); the foe pursuing (behind them) — whereupon they raised their eyes in prayer. Of them it is written in the Tradition (Song of Songs 2:14) "My dove in the clefts of the rock, let Me see your face; let Me hear your voice. For your voice is sweet and your face is fair." "your voice is sweet" — in prayer. Variantly: "Stand ready to see the salvation of the L rd": They: When? Moses: Tomorrow. They: Moses our teacher we do not have the strength to wait. At that time Moses prayed and the Holy One Blessed be He showed them squadrons upon squadrons of ministering angels standing over them. Similarly, (II Kings 6:15-17) "And the attendant of the man of G d … saw a force surrounding the city, with horses and chariots. And his youth said to him: O, my master, what shall we do? … And Elisha prayed and he said: O L rd, open his eyes and let him see. And the L rd opened the eyes of the youth and he saw. And, behold, the mountain filled with horses and fiery chariots around Elisha." Thus did Moses pray at that time and the L rd showed them squadrons upon squadrons of ministering angels standing over them. And thus is it written (Psalms 18:13) "From the brilliance, opposing him": Opposed to what they presented, "His clouds, came forward, hail and coals of fire": Clouds opposed to their squadrons; hail opposed to their projectiles; coals opposed to their catapults; fire opposed to their naphtha. (14) "He shall thunder from the heavens", opposed to the clattering of their armor and the thumping of their boots. "And He shall raise His voice on high", opposed to the blasting of their trumpets. (15) "And He shall let fly his shafts and scatter them", opposed to their arrows. "and many lightnings and He shall rout them", opposed to the brandishing of their swords. Variantly: "And He shall let fly His shafts and scatter them": His shafts scattered them and His lightnings "huddled" them. "and they were confounded (vayehumam)": He took their greaves and they did not know what they were doing. Variantly (on "vayehumam"): "hamamah" is pestilence as in (Devarim 3:23) "vehamam mehumah gedolah until they perished."