וַיְהִ֗י הֵ֣מָּה הֹלְכִ֤ים הָלוֹךְ֙ וְדַבֵּ֔ר וְהִנֵּ֤ה רֶֽכֶב־אֵשׁ֙ וְס֣וּסֵי אֵ֔שׁ וַיַּפְרִ֖דוּ בֵּ֣ין שְׁנֵיהֶ֑ם וַיַּ֙עַל֙ אֵ֣לִיָּ֔הוּ בַּֽסְעָרָ֖ה הַשָּׁמָֽיִם׃
И было, как они все еще продолжали и говорили, вот, там появилась огненная колесница и кони огненные, которые разлучили их обоих; и Илия поднялся вихрем на небеса.
Ein Yaakov (Glick Edition)
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.
Pesikta DeRav Kahana
"Who has ascended to Heaven and come down? Who has gathered the wind in the hollows of his hands? Who has bound water in a mantle?*Poetic expression for the manner in which rain is enclosed within a cloud (Jastrow); see Job 26:8 (see below) Who established all the extremities of the Earth? What is his name and what is his son's name, if you know?" (Prov. 30:4.) "Who has ascended to Heaven" -- that is the Holy One Blessed be He, as is written in that regard: "God ascended with sounds of exultation (teruah)" (Ps. 47:6). "And come down" -- "And the Lord descended upon Mount Sinai" (Ex. 19:20). "Who gathered wind" -- "He who has the soul of every living being in His hand, etc." (Job 12:10). "Who bound water"-- "He binds water in His clouds" (Job 26:8). "Who established all the extremities of the Earth?" -- "The Lord causes death and brings to life" (1 Sam. 2:6). "And what is his name?" -- Rock is His name, Shaddai is his name, the Lord of Hosts is His name. "And what is the name of His son?" -- "My son, my first born, is Israel" (Ex. 4:22) is His [son's] name.
Another interpretation: "Who has ascended to Heaven?" Who is the one whose prayer ascends to Heaven and causes the rains to fall? He who separates his tithes with the hollows of his hands -- it is he who brings down dew and rainfall eternally. "Who has gathered the wind in the hollows of his hands? Who has bound water in a mantle? Who established all the extremities of the Earth?" Who is the one whose prayer does not ascend to Heaven and does not cause the rains to fall? He who does not separate his tithes with the hollows of his hands -- it is he who stops the Heavens from bringing down dew and rainfall eternally.
Another interpretation: "Who has ascended to Heaven?" -- that is Elijah, about whom it is written, "And Elijah ascended in a whirlwind to Heaven" (2 Kings 2:11). "And come down" -- "[The angel of Hashem said to Elijah,] 'Go down with him, do not be afraid,'" (2 Kings 1:15). Who has gathered the wind in the hollows of his hands?" -- "[Ejijah the Tishbite from the settlers of Gilead, said to Ahab, 'As lives] Hashem, the God of Israel, who I have stood before, [there will be no dew or rain in these years except at my word]'" (1 Kings 17:1). "Who bound up water [in a garment]?" -- "And Elijah took his mantle and rolled it up, [and he struck the waters]" (2 Kings 2:8). "Who established all the extremities of the Earth?" -- "And Elijah said, 'See, your son lives!'" (1 Kings 17:23).*Commentators note that the Hebrew phrase מי הקים כל אפסי ארץ ("Who established all the extremities of the Earth"), can also be rendered "Who has raised up (hekim) all the nothingness (afsei) of the Earth"; i.e., Elijah raised from death (nothingness) the child of the widow from Tzarphatah.
Another interpretation: "Who has ascended to Heaven?" -- that is Moses, about whom it is written, "And Moses ascended to God" (Ex. 19:3). "And come down" -- "And Moses come down from the mountain" (Ex. 19:14). "Who has gathered the wind?" -- "As soon as I have gone out of the city, [I will spread my hands to Hashem, [and] the thunder will cease and the lightning will be no more]" (Ex. 9:29). "Who has bound water?" -- "The waters stood up in a heap" (Ex. 15:9). "Who has established (hekim) all the extremities of the Earth?" -- that is the Tent of Meeting, as it is said, "And it was on the day that Moses completed [establishing (l'kayem) the Tabernacle]." For the world was established with it.
Rabbi Yehoshua ben Levi, in the name of Rabbi Shimon ben Yochai: "Establishing a tabernacle" is not stated; rather, "Establishing the Tabernacle." Before it was established, the world was wobbling; once the Tabernacle was established, the world had a solid base. Therefore it is said, "And it was on the day that Moses completed, etc."
Another interpretation: "Who has ascended to Heaven?" Who is the one whose prayer ascends to Heaven and causes the rains to fall? He who separates his tithes with the hollows of his hands -- it is he who brings down dew and rainfall eternally. "Who has gathered the wind in the hollows of his hands? Who has bound water in a mantle? Who established all the extremities of the Earth?" Who is the one whose prayer does not ascend to Heaven and does not cause the rains to fall? He who does not separate his tithes with the hollows of his hands -- it is he who stops the Heavens from bringing down dew and rainfall eternally.
Another interpretation: "Who has ascended to Heaven?" -- that is Elijah, about whom it is written, "And Elijah ascended in a whirlwind to Heaven" (2 Kings 2:11). "And come down" -- "[The angel of Hashem said to Elijah,] 'Go down with him, do not be afraid,'" (2 Kings 1:15). Who has gathered the wind in the hollows of his hands?" -- "[Ejijah the Tishbite from the settlers of Gilead, said to Ahab, 'As lives] Hashem, the God of Israel, who I have stood before, [there will be no dew or rain in these years except at my word]'" (1 Kings 17:1). "Who bound up water [in a garment]?" -- "And Elijah took his mantle and rolled it up, [and he struck the waters]" (2 Kings 2:8). "Who established all the extremities of the Earth?" -- "And Elijah said, 'See, your son lives!'" (1 Kings 17:23).*Commentators note that the Hebrew phrase מי הקים כל אפסי ארץ ("Who established all the extremities of the Earth"), can also be rendered "Who has raised up (hekim) all the nothingness (afsei) of the Earth"; i.e., Elijah raised from death (nothingness) the child of the widow from Tzarphatah.
Another interpretation: "Who has ascended to Heaven?" -- that is Moses, about whom it is written, "And Moses ascended to God" (Ex. 19:3). "And come down" -- "And Moses come down from the mountain" (Ex. 19:14). "Who has gathered the wind?" -- "As soon as I have gone out of the city, [I will spread my hands to Hashem, [and] the thunder will cease and the lightning will be no more]" (Ex. 9:29). "Who has bound water?" -- "The waters stood up in a heap" (Ex. 15:9). "Who has established (hekim) all the extremities of the Earth?" -- that is the Tent of Meeting, as it is said, "And it was on the day that Moses completed [establishing (l'kayem) the Tabernacle]." For the world was established with it.
Rabbi Yehoshua ben Levi, in the name of Rabbi Shimon ben Yochai: "Establishing a tabernacle" is not stated; rather, "Establishing the Tabernacle." Before it was established, the world was wobbling; once the Tabernacle was established, the world had a solid base. Therefore it is said, "And it was on the day that Moses completed, etc."
Ein Yaakov (Glick Edition)
(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."