מדרש אויף ישעיהו 33:14

(Fol. 60a) Our Rabbis taaught: "It once happened that when Hillel the Old was coming along the road and heard a sorrowful cry he said, 'I am sure it is not in my house.' And concerning such men, says the passage (Ps. 112, 7.) Of an evil report shall he not he afraid; his heart is firm, trusting in the Lord." Raba said: "We can infer this passage in whatever way we desire, either from the beginning to the end, or from the end to the beginning; from the beginning to the end: Of an evil report shall he not be afraid, [because] his heart is firm trusting in the Lord, or from the end to the beginning: [Having] his heart firm trusting in the Lord, he shall not be afraid of an evil report." A certain disciple followed R. Ishmael, the son of R. Jose, in the market of Zion, whereupon the latter noticed that the disciple was frightened; he said to him: "Hast thou sinned? for it is written (Is. 33, 14.) In Zion sinners are in fear." The disciple asked him, "Is it not written (Pr. 28, 13.) Happy is the man that always feareth." 'This refers to the Torah"' [was R. Ishmael's answer]. Juda b. Nathan was following R. Hamnuna and noticed that he groaned; Juda b. Nathan said: "That man is inviting afflictions upon himself, for it is written (Job 3, 25.) For the thing which I greatly feared, is come upon me, and that which I was afraid of is come unto me." Has it not been written also (Pr. 28, 14.) Happy is the man that always feareth? The last refers to the Torah.

There they feared with fear, but later it is written "there was no fear." Fear was in the ten tribes who were exiled, but there was no fear in the tribes of Judah and Benjamin. Another explanation is that "there they feared with fear" refers to the righteous who fear God in this world and fulfill His commandments, therefore there was no fear that they would not fear Him in the world to come. Another explanation is that it refers to the wicked who will fear in the future, as it is said "The sinners in Zion are afraid" (Isaiah 33:14). What caused them not to fear God in this world? "Your own wickedness will correct you, and your apostasies will reprove you" (Jeremiah 2:19). What caused God not to fear them? "And you did not fear Me" (Jeremiah 2:19).

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.”