Midrash sobre II Reis 2:11

SUCCAH (Fol. 5) We have been taught in a Baraitha: R. Jose says: "Never did the Shechina come down below [on earth], and Moses and Elijah never ascended to heaven; for it is written (Ps. 115, 16) The heavens are the heavens of the Lord, but the earth hath He given to the children of man." Then, the Shechina, you contend, never came down below? Behold, it is written (Ex. 19, 20) And the Lord came down upon Mount Sinai. This was ten spans above the ground. But it is written (Zech. 14, 4) And his feet will stand on that day upon the mount of Zeithim (Olives). This was ten spans above the ground. Again, [let me ask], is it indeed a fact that neither Moses nor Elijah ever ascended to heaven? Behold, it is written (Ex. 19, 3) And Moses went up unto God? This means below ten spans. But it is written (II Kings 2, 11) And Elijah went up by a storm wind into heaven. This also means below ten spans. But it is written (Job 26, 9) He lays hold of the face of His throne and spreads His cloud over him; and R. Tanchtum said: "This means to teach us that the Almighty spread the brightness of the Shechina and enveloped Moses with encouragement." This also refers to below these ten spans. However, it is written, he (Moses) lays hold of the face of His throne [hence they were both together]. He brought down His throne close to ten spans, where Moses took hold of it.

(Ib. b.) (Gen. 42, 1) And Jacob said to his sons. Why do ye look at one another. Thus said Jacob to his children: "Do not make it appear unto Esau or Ishmael that you are sated, lest they envy you." Ib. 45, 24) See that ye fall not out by the way. R. Elazar said: "Thus said Joseph unto his brothers, 'Do not engage yourselves in Halachik discussions [while on the road], because you may fall out.'" Is this so? Did not R. Ilai, the son of R. Berachia, say that when two scholars travel together on the road and no word of Torah is discussed between them, they deserve to be burnt; as it is said (II Kings 2, 11) And it came to pass, as they went on, speaking as they were going, that, behold, there came a chariot of fire, and parted them both asunder. This is so only because they did speak, but if they had not spoken they would have been burned, [Hence on the road one should study the Torah!] This is not difficult to explain; the latter case refers to the narration of traditions and the former refers to deliberation. In a Baraitha it was explained that Joseph's instructions had the following meaning: You should not march hastily, and bring the sun into town (enter before sunset); i.e., you should not march hastily, for the master said: "Hasty steps take away one-five-hundredth part of a man's seeing; "and bring the sun into town" refers to R. Juda's saying; for R. Juda said: "A man should always leave and enter a town while it is still light; as it is said (Gen. 44, 3) As soon as the morning was light, the men were sent away."

Another interpretation (of Ps. 24:8 & 10): WHO IS THIS KING OF GLORY? Who is he? This is the king who distributes glory to those who fear him (according to vs. 10, cont.): THE LORD OF HOSTS, <HE IS THE KING OF GLORY>.⁴⁵Tanh., Exod. 2:8; M. Pss. 21:2; below, Numb. 2:24; 3:15; and the other parallels listed there. In what way? In the case of a king of flesh and blood, no one sits on his throne;⁴⁶See Sanh. 2:5, which affirms this royal prerogative along with the two which follow. yet the Holy One had Solomon sit on his throne. It is so stated (in I Chron. 29:23): THEN SOLOMON SAT UPON THE THRONE OF THE LORD. In the case of a king of flesh and blood, no one rides upon his horse; yet the Holy One had Elijah ride on his horse. Now what is the horse of the Holy One? Whirlwind and storm, as stated (in Nahum 1:3): THE LORD IS IN THE WHIRLWIND, AND THE STORM IS HIS ROAD.⁴⁷Tanh., Exod. 2:8; Exod. R. 8:1; M. Pss. 21:2; and below, Numb. 2:34, all cite II Kings 2:11 here to show when Elijah rode the whirlwind of the Holy One. In the case of a king of flesh and blood, no one uses his scepter; yet Moses used the scepter of the Holy One. It is so stated (in Exod. 4:20): AND MOSES TOOK THE ROD OF GOD IN HIS HAND. In the case of a king of flesh and blood, no one puts on his crown; yet the Holy One has given crowns to the Messianic King. It is so stated (in Ps. 21:4): YOU HAVE SET ON HIS HEAD A CROWN OF FINE GOLD. In the case of a king of flesh and blood, no one puts on his robes; yet Israel has put on the Holy One's robes, <i.e.,> strength. It is so stated (in Is. 51:9): AWAKE, AWAKE, PUT ON STRENGTH, O ARM OF THE LORD; and he has given it to Israel, as stated (in Ps. 29:11): THE LORD WILL GRANT STRENGTH TO HIS PEOPLE. In the case of a king of flesh and blood, no one calls <anyone else> by his title, as <for example> Caesar, Augustus, <or> King;⁴⁸Gk.: Basileus. and, if a certain person calls anyone by one of them, he will not live. Do you yourself know a person who calls his friend Augusta so-and-so? But the Holy One said to Moses: See, I have made you like me to Pharaoh. I am called God; and in that name I created the world, as stated (in Gen. 1:1): IN THE BEGINNING GOD CREATED THE HEAVENS AND THE EARTH. And here I have made you like me, a god to Pharaoh. Thus it is stated (in Exod. 7:1) SEE, I HAVE SET YOU AS A GOD TO PHARAOH. Ergo (in Ps. 24:8 & 10): WHO IS THIS KING OF GLORY? The one who distributes glory to those who fear him.