מדרש אויף ישעיהו 33:13

It is written: “[Hear, you distant ones, what I have done….] Sinners were frightened in Zion, [trembling seized the falsifiers [ḥanefim]: Who among us can live with the consuming fire? Who among us can live with eternal conflagrations?]” (Isaiah 33:13–14) – Rabbi Yirmeya ben Elazar said: This is analogous to two children who ran away from school. One of them was flogged and the other one became frightened.⁵When he saw that his friend was punished for doing the same misdeed. Rabbi Yonatan said: In every instance where falsification [ḥanufa] is stated in the Bible, the verse is referring to heresy. The paradigm of them all is: “Sinners were frightened in Zion, trembling seized the falsifiers [ḥanefim].”
Rabbi Yehuda bar Rabbi Simon said: This is analogous to the head of a band of robbers who rebelled against the king. The king said: ‘Anyone who apprehends him, I will give him an advancement in status.’ Someone arose and apprehended him. The king said [to his guards]: ‘Guard both of them until morning.’ This one was concerned, and the other one was concerned. This one was concerned, saying: ‘What advancement will the king give me?’⁶Perhaps it will not be as much as I thought. That one was concerned, saying: ‘With what sentence will the king sentence me?’ So, in the future, Israel will be concerned and the idol worshippers will be concerned. Israel will be concerned: “They will be fearful for the Lord and for His goodness at the end of days” (Hosea 3:5). The idol worshippers will be concerned: “Sinners were frightened in Zion.”
Rabbi Yehuda bar Rabbi Simon said: Why does he [Isaiah] call them: “Eternal conflagrations”? (Isaiah 33:14). It is because were He to allow them, they would burn the entire world along with its inhabitants in a brief moment.
“One who walks righteously” (Isaiah 33:15) – this refers to Abraham, [as it is written regarding him:] “[I have known him, so that he may command his children and his household after him] that they should observe the way of the Lord, to perform righteousness and justice” (Genesis 18:19). “And one who speaks uprightly” (Isaiah 33:15) – “the upright loved you” (Song of Songs 1:4).⁷This is seen as a reference to the Patriarchs. “He who spurns the profit of extortion” (Isaiah 33:15) – “[Abram said to the king of Sodom…] neither a thread nor a shoelace, [I shall take nothing from you]” (Genesis 14:22–23); “He who keeps his hands clean of grasping bribery” (Isaiah 33:15) – “I have raised my hand to the Lord, God Most High […neither a thread nor a shoelace, I shall take nothing from you].”
“He will dwell On High” (Isaiah 33:16) – Rabbi Yehuda bar Rabbi Simon in the name of Rabbi Ḥanin in the name of Rabbi Yoḥanan: He [God] took him above the dome of the heavens. That is what is written: “Look [habet] now at the heavens” (Genesis 15:5) – it is relevant to say habet only about looking from above to below.
“Rocky citadels are his stronghold” (Isaiah 33:16) – these are the clouds of glory.⁸The clouds that Abraham saw hovering over Mount Moriah (see Bereshit Rabba 56:1). “His bread is granted, his water is assured” (Isaiah 33:16) – “let some water be brought” (Genesis 18:4). “Your eyes will behold a king in his beauty” (Isaiah 33:17) – “the Lord appeared to him in the plains of Mamre.”

(Devarim 34:4) "And the L-rd said: This is the land, etc.": R. Akiva says: Scripture hereby apprises us that the L-rd showed Moses all the recesses of Eretz Yisrael as (if it were) a set table, viz. (Ibid. 1) "And the L-rd showed him all the land." R. Eliezer says: He empowered Moses' eyes to see from one end of the world to the other. And thus do you find with the tzaddikim — that they see from one end of the world to the other, as it is written (Isaiah 33:13) "The King in His beauty shall your eyes see. They shall see the land roundabout." We find, then, two kinds of "seeings" — one of pleasure; the other, of pain. Of Abraham it is written (Bereshit 13:14) "Lift up your eyes and see, from the place where you find yourself, etc." — a seeing of pleasure. Of Moses it is written (Bamidbar 27:12) "Go up to this Mount Avarim, etc." (Devarim 3:27) "Go up to the summit of Pisgah, etc." — a seeing of pain. And thus do you find two kinds of "drawing near" — one for the sake of Heaven; the other, not for the sake of heaven. (Devarim 4:11) "And you drew near and you stood at the foot of the mountain" — drawing near for the sake of Heaven. (Ibid. 1:22) "Then all of you drew near to me" — drawing near not for the sake of Heaven. (Ibid. 3:28) "And command Joshua and strengthen him and hearten him" — towards the learning (of Torah). R. Yehudah says: Command him in respect to the Giveonites (i.e., to accept them). Variantly: Command him relative to the trials and tribulations and the contentions. "for he will pass before this people, and he will cause them to inherit, etc.": We are hereby apprised that he would not die until he had caused them to inherit the land. "the land that you will see": We are hereby apprised that Moses saw with his eyes what Moses did not traverse with his feet.