Midras Mazmur 19:3: Midrash Tanchuma Buber, Tanna DeBei Eliyahu Rabbah, Vayikra Rabbah & Midrash Tanchuma

Another interpretation (of Lev. 21:1): SPEAK UNTO THE PRIESTS. This text is related (to Ps. 19:3–4 [2–3]): ONE DAY POURS OUT SPEECH TO ANOTHER…; THERE IS NO SPEECH, NOR ARE THERE WORDS. You find that in the days of autumn the day lends to the night, while in the days of summer the night lends to the day.³See Lev. R. 26:4; M. Pss. 19:10. (Vs. 4:) THERE IS NO SPEECH, NOR ARE THERE WORDS. No creature hears < about any difference > between them, as stated (in Ps. 19:4 [3]): THERE IS NO SPEECH, NOR ARE THERE WORDS, [NOR IS THEIR VOICE HEARD]. Down below, however, when the children of Adam lend to each other, how many quarrels they generate! Thus it is stated (in Ps. 19:4–5 [3–4]): THERE IS NO SPEECH, NOR ARE THERE WORDS…. [THEIR LINE GOES OUT THROUGHOUT THE WHOLE EARTH, AND THEIR WORDS TO THE END OF THE WORLD]. The heavenly creatures need neither talk nor speech, but earthly creatures need talk (rt.: 'MR), speech, and words (rt.: 'MR). (Lev. 21:1:) SPEAK (rt.: 'MR)… AND SAY (rt.: 'MR). Perhaps they will attend to them (i.e., the double command). Thus it is stated (ibid.): SPEAK UNTO THE PRIESTS, [AND SAY UNTO THEM].

One thing after another, the days were created, and not one of them is the seventh day forever, according to this world six thousand years, two thousand years, two thousand Torah, two thousand years, the son of David will die, and in our seasons many will go out, what went out, and will come in to work within two thousand years of the death of the son of David (more than 100 years) as it is said God did what he planned (Lamentations 2:17) and just as we make a shemitah once every seven years, so the Almighty will make a shemitah for the world one day which is a thousand years as it is said that a thousand years are in your eyes as yesterday (Psalms 90:4). And says And there was one day (Zechariah 14:7), this is the seventh day of the world, and at evening there was light (Zechariah 14:7), this is the world to come, which is said to be every month in its month, and every Sabbath in its Sabbath (Isaiah 66:23 ) And a psalm is said for the Sabbath day to the world that is all Sabbath. Another thing is a psalm a song for the Sabbath day that shuts off from the world. Another thing is a psalm a song for the Sabbath day is the seventh day to the world. And for the evening of the Sabbath it is the world to come in which there is no death for the eternal and the eternal, and in it there is neither sin nor iniquity nor plagues And no rebellions, but each and every one rejoices with his wisdom and understanding. How do you know that he did go out and learn from the Holy One, blessed be He, who rejoices in David in this world and the glory of heaven in the next world that was said and these are David's last words and ending "The utterance of is David the son of Ishai, and he utterance of the person who stands" on the mountains of learning, who accepted upon themselves the yoke of Torah and the yoke of mitzvot. What is your payment in front of Me? That you will be called 'the anointed of the God of Yaakov, and the sweet singer of Israel'. Happy is the person who sets themselves as an ox to the yoke, and as a donkey to the burden, and sits and meditates every day in Torah, always, immediately the Spirit of God rests on them, and the their Torah gets inside them, as it is written "Ho, everyone who thirsts, come for water" (Isaiah 55:1), and any mention of water really means Torah. How so? Explanation: a person reads Torah, prophets, writings, Mishnah, Halakhot, Agadot, and Midrash; and spends much time sitting, and little time in business, immediately the spirit of God is within that person, and His message are in that person's tongue, as it is written "The spirit of Ad-nai has spoken through me, His message is on my tongue" (II Sam 23:2). Happy is the person that plays with the words of the Torah and sits and chews on them like an animal that chews the cud on the field. ...

Rabbi Shimon taught: Israel are great craftsman in that they know how to appease their Creator. Rabbi Yudan said: Like these Cutheans; these Cutheans are clever in encouraging acts of kindness. One of them will go to a woman and say to her: ‘Do you have an onion to give me?’ After she gives it to him, he says to her: ‘Is there an onion without bread?’ After she gives it to him, he says to her: ‘Is there eating without drinking?’ Due to this, he eats and drinks. Rav Aḥa said: There is a woman who is clever at borrowing and there is a woman who is not clever at borrowing. There is a woman who is clever at borrowing. She goes to her neighbor. Even if the gate is open, she knocks. She says to her: ‘Peace be with you my neighbor. How are you doing? How is your husband doing? How are your children doing?’ She says to her: ‘Fine.’ ‘May I come in?’ She responds to her: ‘Come in, what do you want?’ She said to her: ‘Do you have such and such utensil to give me?’ She said to her: ‘Yes.’ The not clever one goes to her neighbor. If the gate is closed, she opens it and says to her: ‘Do you have such and such utensil?’ She says to her: ‘No.’
Rabbi Ḥanina said: There is a sharecropper who is clever at borrowing and there is a sharecropper who is not clever at borrowing. The one who is clever at borrowing sees himself in need of funds to invest in his sharecropping, puts himself in a good mood, combs his hair, launders his garments, puts on a cheerful face, places a walking stick in hand and a ring on his finger, and goes to his landlord. He says to him: ‘Come in peace dear sharecropper, how are you doing?’ He says to him: ‘Well.’ ‘How is the land doing?’ ‘You should be privileged to be satisfied from its produce.’ ‘How are the bulls doing?’ ‘You should be privileged to be satisfied from their fat.’ ‘How are the goats doing?’ ‘You should be privileged to be satisfied from their kids.’ He says to him: ‘What do you want?’ He says to him: ‘Do you have ten dinars to give me?’ He says to him: ‘If you need twenty, you can have it.’ The one who is not clever at borrowing, his hair is filled with thorns, his garments are filthy, his face is downcast. He goes to his landlord, who asks him: ‘How is the land doing?’ He says to him: ‘If only it would produce what I have expended on it.’ ‘How are the bulls doing?’ He says to him: ‘They are exhausted.’ He says to him: ‘What do you want?’ ‘Do you have ten dinars to give me?’ He says to him: ‘Go and return to me what you have of mine.’
Rabbi Ḥoni said: David was from the good sharecroppers. Initially, he would sing with lauding and say: “The heavens relate the glory of God” (Psalms 19:2). The heavens said to him: ‘Do you, perhaps, need anything?’ “And the sky tells the work of His hands” (Psalms 19:2). It says to him: ‘Do you, perhaps, need anything?’ He continues to mention: “Day to day gives utterance…” (Psalms 19:3). The Holy One blessed be He asks him: ‘What do you want?’ He says to him: ‘“Who can discern errors [shegiot]” (Psalms 19:13), from the unwitting sins [shegagot] that I performed before You?’ He said to him: ‘You are excused for that, you are forgiven for that.’ He said to him: ‘“Acquit me of hidden faults” (Psalms 19:13), for my hidden transgressions that I performed before You.’ He said to him: ‘You are excused for that, you are forgiven for that.’ “Keep Your servant far from sinners [zedim]” (Psalms 19:14); these are the intentional transgressions [zedonot]. “Let them not have dominion over me” (Psalms 19:14); these are the severe transgressions. “Then I will be blameless and cleansed of great [rav] transgression” (Psalms 19:14). David said before the Holy One blessed be He, ‘Master of the universe, You are a great [rav] God, and I, my sins are numerous [ravrevin]. It is fitting for a great God to forgive numerous sins.’ That is what is written: “For the sake of Your name, Lord, and pardon my iniquity, for it is great [rav]” (Psalms 25:11).