Midrasch zu Tehillim 36:7

(Numb. 1:1) “Then the Lord spoke unto Moses in the Sinai desert.” This text is related (to Ps. 36:7), “Your righteousness is like the mighty mountains; Your judgments are like the great deep.” The righteousness that You bring into the world is proclaimed upon these mountains. (Ibid., cont.) [But] “your judgments are like the great deep.” A judgment which You execute for the world is like the great deep. As the deep is in a secret [place], Your judgments are also in secret. How so? When Jerusalem was destroyed, it was destroyed on the ninth of Ab; but when it was shown to Ezekiel, it seemed to be on the twentieth. Why? So as not to publicize¹Gk.: parresiazesthai. it. However, when He came to magnify Israel, He did publicize [on which day], in which place, in which month, in which year, in which era.²Gk. hupateia (“consulship”). On which day? (Numb. 1:1) “On the first of the month.” In which place? (Ibid.) “In the Sinai desert.” In which month? (Ibid.) “In the second month.” In which year? (Ibid.) “In the second year.” In which era? (Ibid.) “After their Exodus from the land of Egypt.” What did He say to them? (Numb. 1:2) “Count the heads of all of the congregation of the Children of Israel.”

(Numb. 1:1:) THEN THE LORD SPOKE UNTO MOSES IN THE SINAI DESERT, IN THE TENT OF MEETING. This text is related (to Ps. 36:7 [6]): YOUR RIGHTEOUSNESS IS LIKE THE MIGHTY MOUNTAINS; YOUR JUDGMENTS ARE LIKE THE GREAT DEEP. R. Meir said: <The passage> is speaking allegorically about the righteous in their dwelling, and it is speaking allegorically about the wicked in their dwelling.¹Above, in Tanh. (Buber), Gen. 2:8; Lev. 8:7; Gen. R. 33:1; Lev. R. 27:1; Numb. R. 1:1; PRK 9:1; Tanh., Lev. 8:5 (some texts); cf. Tanh., Numb. 1:1. It is speaking allegorically about the righteous <in their dwelling> (in Ezek. 34:14): I WILL FEED THEM IN A GOOD PASTURE, {AND IN A PASTURE OF OIL} [AND UPON THE MOUNTAINS OF THE LOFTY ONE OF ISRAEL] SHALL BE THEIR FOLD. It speaks allegorically about the wicked <in their dwelling> (in Ezek. 31:15): THUS SAYS THE LORD {GOD}: IN THE DAY THAT HE WENT DOWN TO SHEOL, I CAUSED HIM TO MOURN; I COVERED HIM WITH THE DEEP. With what are the wicked covered, when they go down to Gehinnom?²Above, Exod. 3:2; Tanh., Exod. 3:2. WITH THE DEEP. Hezekiah bar Hiyya said: In the case of a vat, with what does one cover it? With a lid of clay, since <the vessel itself > is <made> of clay. For that reason one covers it with a lid of clay. Similarly in the case of the wicked, it is written of them (in Is. 29:15): AND THEIR WORKS ARE IN DARKNESS. For that reason they are darkened before the Holy One.³See above, Gen. 1:19. So he brings them down to Sheol, which is darkness, and covers them with the deep, which is darkness, as stated (in Gen. 1:2): WITH DARKNESS UPON THE FACE OF THE DEEP.

We are taught concerning the passage (Lev. 1, 2) From the cattle, this means to include such men who are like cattle. From here it is inferred that it is permissible to accept sacrifices from Jewish apostates, that they may repent, but not from a convert, who practices idolatrous libation, and who profanes the Sabbath pubicly. (Ib. b) Is this a general rule that whenever the word cattle is mentioned that it refers to an objectionable thing? Behold it is written (Ps. 36, 7) Man and beast Thou preservest, O Lord; and R. Juda said in the name of Rabbi: "This refers to men who are devoid of wisdom and who make themselves like beasts [hence it is a praise?]. There it is written 'man and beast,' but here it is written, 'beast' alone. And wherever it is written man and beast do you say that it means for improvement (perfection)? Behold it is written (Jer. 21, 27) And I will sow the house of Israel and the house of Juda with the seed of man and with the seed of beast. [Hence beast refers to a disadvantage?] There it is different, for the passage makes a separation between the seed of man and the seed of beast."