Midrash su Salmi 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."

Another interpretation (of Ps. 36:7 [6]): YOUR RIGHTEOUSNESS IS LIKE THE MIGHTY MOUNTAINS (literally: MOUNTAINS OF GOD). The righteousness which the Holy One brings into the world is proclaimed upon these mountains. (Ibid., cont.:) 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 tenth.⁴Cf. Tanh., Numb. 1:1, and Numb. R. 1:1 according to which the Ezekiel dating was the twentieth; but neither dating is to be found in Ezekiel. Why? So as not to publicize⁵Gk.: 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 the second year}, in which era.⁶Gk. hupateia (“consulship”). {The abyss.} [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, SAYING. What did he say to them? (Numb. 1:2:) TAKE A CENSUS.

(Fol. 63) R. Juda said: "The comorant (Lev. 11, 17) is that bird which catches fish out of the sea; the hoopoe (Ib.) is that bird which has a double crest." We are also taught in a Baraitha to the same effect: The hoopoe is that bird which has a double crest, and it is the same bird which brought the worm shamir for the [building] of the Temple. R. Jochanan, upon seeing a comorant would recite the following verse (Ps. 36, 7) Thy judgments are like the great deep; and upon seeing an ant he would recite the beginning of that passage, Thy righteousness is like the mighty mountains. R. Juda said: "The gier-eagle (Lev. 11, 17) refers to the bird which produces the sound Sh'rakrak, and why is it called Racham [which means mercy]?" Said R. Jochanan: "Because as soon as the Rahcam (gier-eagle) appears, mercy comes upon the world." Said R. Bibi b. Abaye: "This refers only when it stands upon something and produces the sound Sh'rakrak, and we have a tradition that when she will sit upon the ground and pronounce that sound, then it be a sign for the Messianic period, as it is said (Zech. 10, 8) I will hiss (esh'rka) for them, and gather them." R. Ada b. R. Shimi said unto R. Idai: "Did it not happen that one of them were sitting on a cultivated field making the above sound when a stone fell upon it and pierced its brains [hence the sign is not positive]? "That one was a liar [and was therefore killed]," came the reply.

(Lev. 22:26-27:) “And the Lord spoke to Moses, saying, ‘When a bull or a sheep or a goat is born.” This text is related (to Ps. 36:7), “Your righteousness is like the mighty mountains; Your judgments are like the great deep….”²⁷See above, Gen. 2:8; below, Numb. 1:1. “Your righteousness is like the mighty mountains.” These are the righteous ones, in that they have been compared with mountains, where it is stated (in Micah 6:2), “Hear, O mountains, the claim of the Lord.” (Ps. 36:7, cont.:) “And Your judgments are like the great deep.” These are the wicked, since it is stated (in Exod. 15:5), “The depths covered them.” “Your righteousness is like the mighty mountains.” These are the righteous, [for] just as these mountains grow herbs, so the righteous possess good works. (Ibid., cont.:) “And Your judgments are like the great deep.” These are the wicked, [for] just as the deep does not grow herbs, so the wicked do not possess good works. (Ps. 36:7:) “Your righteousness is like the mighty mountains.” Just as the mountains are suitable for sowing and producing fruit; so do the righteous produce fruit, in that they do good for themselves and do good for others.²⁸Lev. 27:1. To what is the matter comparable? To a gold bell with a pearl²⁹Gk.: margarites, margaritis, margaritarion, or margellion. clapper. Similarly the righteous do good for themselves and do good for others. Thus it is stated (in Is. 3:9), “Tell the righteous that [all is] well for them, for they shall eat the fruit of their works.” (Ps. 36:7 cont.:) “And Your judgments are like the great deep.” These are the wicked. Just as the deep is unable to sow and grow fruit, so the wicked do not possess good works and do not grow fruit. Instead they are distressing for themselves and for others. Thus it is stated (in Is. 3:10), “Woe to the bad wicked, as the recompense of his hands will be done to him.” He is bad for himself and bad for others. (Ps. 36:7:) “Your righteousness is like the mighty mountains [and Your judgments are like the great deep].” Transpose the text and interpret it:³⁰See also Gen. R. 33:1; PRK 9:1; M. Pss. 36:5. Your righteousness over your judgments is like the mighty mountains over the great deep. Just as these mountains hold down the deep, so that it does not rise up and inundate the earth, so the works of the righteous hold back the divine retributions, so that they will not come into the world. (Ps. 36:7:) “Your righteousness is like the mighty mountains.” Just as these mountains have no end, so there is no end to the reward of the righteous in the world to come. (Ibid., cont.:) “Your judgments are like the great deep.” Just as the deep has no limit, so there is no limit to the divine retributions of the wicked in the world to come. (Ps. 36:7:) “Your righteousness is like the mighty mountains (literally, mountains of God); [Your judgments are like the great deep].” R. Ishmael and R. Aqiva [differ]. R. Ishmael says, “Since the righteous (rt.: tsdq) carry out the Torah, which was given from the mountains of God, the Holy One, blessed be He, treats them with a charity (rt.: tsdq) like the mountains of God. But since the wicked do not carry out the Torah, which was given from the mountains of God, the Holy One, blessed be He, deals strictly with them, even unto the great deep.” R. Aqiva says, “The Holy One, blessed be He, is as strict with the former as with the latter. From the righteous he collects in this world for a few evil deeds which they have committed, in order to render them full payment in the world to come; while he gives prosperity in abundance to the wicked and pays them in this world for the few good deeds that they have done, in order to punish them in the world to come.” R. Meir says, “[Scripture] has spoken metaphorically of the righteous in their abode, and it has spoken metaphorically of the wicked in their abode.³¹Above, Gen. 2:8, and the note there. It has spoken metaphorically of the righteous in their abode, even as stated (in Ezek. 34:14), “I will feed them in a good pasture, and upon the mountains of the Lofty One of Israel shall be their fold.” And it has spoken metaphorically of the wicked in their abode, as stated (in Ezek. 31:15), “Thus says the Lord God, ‘In the day that he went down to Sheol, I caused him to mourn (he'evalti); I covered him with the deep.’” The written text is "I led" (hovalti, not “I caused… to mourn [he'evalti]”).³²Gen. R. 33:1; Exod. R. 14:2. So interpreted the verse means: “I led him [into Geihinnom]. R. Judah bar Ammi told a parable, “One does not make a cover for a vat of silver, gold, bronze or iron, but rather of clay, because that is a material of the same sort. Similarly, the Holy One, blessed be He, said, ‘Geihinnom is darkness,’ as stated (in Ps. 35:6), ‘Let their path be darkness and slipperiness, with the angel of the Lord pursuing them.’ Moreover, the deep is darkness, as stated (in Gen. 1:2), ‘with darkness upon the face of the deep.’ And the wicked are darkness, as stated (in Is. 29:15), ‘for their works are in darkness; so they say, “Who sees us and who knows about us?”’ So let darkness come and cover darkness, just as you have said (in Eccl. 6:4), ‘For it comes in vanity and goes in darkness; even its name is covered in darkness.’”

(Ps. 36:7:) “Your righteousness (rt.: tsdq) is like the mighty mountains; [Your judgments are like the great deep].” R. Judah bar Simon said, “The charity (rt.: tsdq) which You did with Noah in the ark was like the mighty mountains.³³Lev. R. 27:1. [Thus it is stated (in Gen. 8:4),] ‘And the ark came to rest in the seventh month on the seventeenth day of the month, upon the mountains of Ararat.’ And the judgments are those which You rendered with [his] generation and carried out strictly with them as far as the great deep. Thus it is stated (in Gen. 7:11), ‘on that day all the springs of the great deep burst forth.’ Moreover, when You remembered him, You did not remember him alone, as stated (in Gen. 8:1), ‘Then God remembered Noah, all the beasts, and all the cattle […].’” When R. Joshua ben Levi went away to Rome, he saw there two marble columns covered with bedding³⁴Gk.: koitai (“beds”). so that they would neither be cracked in the burning heat nor frozen in the cold.³⁵Above, Gen. 2:8; Gen. R. 33:1; PRK 9:1. He [also] saw there a certain pauper with a reed mat under him and a reed mat over him. With reference to the columns, he read (Ps. 36:7), “Your righteousness (i.e., your charity) is like the mighty mountains.” Indeed, when You give, You bestow abundantly. But with reference to the pauper, he read (ibid., cont.), “and Your judgments are like the great deep.” [Indeed,] when You are striking, you deal strictly. What is the meaning of (Ps. 36:7, cont.), “You save man and beast, O Lord.” Alexander of Macedon went off to the king of Qatsia beyond the mountains of darkness.³⁶Lev. R. 27:1; PRK 9:1; Tamid 32ab. He arrived at the province named Carthage, which was entirely [inhabited by] women. They came out to meet him. They said to him, “If you wage war with us and are victorious against us, your name will go forth in the world as one who destroyed [a province of] women; and if we wage war with you and conquer you, your name will go forth in the world for having women wage war with you and conquer you. Then you will never again stand up to [another] kingdom.” When he went away, he wrote over the entrance³⁷Gk.: pylai. gate, “I, King Alexander of Macedon, was a fool until I came to the province of Carthage and learned [to take] counsel from women.” He went to another province named Africa. They came out to meet him with golden apples, with golden pomegranates and with golden bread. He said to them, “Is gold eaten in your land?” They said to him, “Was it not like this for you in your own country, why did you come to us?”³⁸Cf. Tamid 32b: “If you wanted [regular] bread, did you have no bread in your own place to eat that you should have taken [to the road] and come here?” He said to them, “I have not come to see your wealth. Rather I have come to see your laws.” While they were sitting [there], two men came before the king for judgment. One said, “Your majesty, I bought a deserted building from this man; and when I cleaned it out, I found a treasure in it. So I said to him, ‘Take your treasure, because I [only] bought a deserted building. I did not buy a treasure.’” But the other said, “Just as you are afraid of a punishment for robbery, so likewise am I afraid of punishment for robbery; for when I sold you the deserted building, I [also] sold you whatever was in it.” The king summoned one of them. He said to him, “Do you have a son?” He said, “Yes.” He called the other one. He said to him, “Do you have a daughter?” He told him, “Yes.” [The king] said to them, “Let them go and marry one another. Then both of them will use up the treasure.” Now Alexander began to be amazed. The king said to him, “What reason do you have to be amazed? For did I not judge well?” He told him, “Yes.” He said to him, “If this case had arisen in your land, what would you have done about it?” He said to him, “We would have taken the head off of this one and off the other one. Then the treasure would go to the house of the king.” He said to him, “But does the sun shine upon you?” He told him, “Yes.” “And does the rain come down upon you?” He told him, “Yes.” “Are there perhaps [some] sheep and goats in your land?” He told him, “Yes.” He said to him, “[Woe to] that man! It is for the sake of the sheep and the goats that the sun shines for you and that the rain comes down upon you. So it for the sake of the [flocks] that you are saved.” Thus it is written (in Ps. 36:7, cont.), “You save human and beast, O Lord.” For the sake of the beast does the Lord save man. Israel said, “Master of the world, we are like man; [but] save us like beasts,³⁹Unlike humans, cattle are not responsible for what they do wrong. since we are drawn after You like beasts, as stated (in Cant. 1:4), “Draw me after you […].” Where are we drawn after You? To the Garden of Eden, as stated (in Ps. 36:9), “They feast on the abundance of Your house, and You have them drink at the river of Your Edens.” R. Eleazar bar Menahem said, “’Your Eden’ (in the singular) is not written here, but ‘Your Edens,’ because each and every righteous person has an Eden for himself.” (Ps. 36:7, cont.:) “You save human and beast, O Lord.” R. Isaac said, “The ordinance for humanity and the ordinance for the beast are one. An ordinance for humanity is (Lev. 12:3), ‘And on the eighth day the flesh of his foreskin shall be circumcised.’ And an ordinance for the beast is (Lev. 22:27), ‘and from the eighth day on it shall be acceptable.’”

(Lev. 22:27:) WHEN A BULL OR A SHEEP OR A GOAT IS BORN…. This text is related (to Ps. 36:7 [6]): YOUR RIGHTEOUSNESS IS LIKE THE MIGHTY MOUNTAINS; YOUR JUDGMENTS ARE LIKE THE GREAT DEEP.³⁴Tanh., Lev. 8:5; also above, Gen. 2:8; below, Numb. 1:1. < YOUR RIGHTEOUSNESS IS LIKE THE MIGHTY MOUNTAINS. > These are the righteous ones, in that they have been compared with mountains, where it is stated (in Micah 6:2): HEAR, O MOUNTAINS, THE LAWSUIT OF THE LORD…. (Ps. 36:7 [6], cont.:) AND YOUR JUDGMENTS ARE LIKE THE GREAT DEEP. These are the wicked, since it is stated (in Ps. 136:15): BUT OVERTHREW PHARAOH AND HIS HOST IN THE REED SEA.

[Another interpretation (of Ps. 36:7 [6]): YOUR RIGHTEOUSNESS IS LIKE THE MIGHTY MOUNTAINS. These are the righteous. Just as these mountains grow herbs, so the righteous possess good works. (Ibid., cont.:) AND YOUR JUDGMENTS ARE LIKE THE GREAT DEEP. These are the wicked. Just as the deep does not grow herbs, so the wicked do not possess good works.]

Another interpretation (of Ps. 36:7 [6]): YOUR RIGHTEOUSNESS IS LIKE THE MIGHTY MOUNTAINS. Just as the mountains are suitable for sowing and producing fruit; so do the righteous produce fruit, in that they do good for themselves and do good for others.³⁵Lev. 27:1. Thus it is stated (in Is. 3:10): TELL THE RIGHTEOUS THAT < ALL IS > WELL FOR THEM, FOR THEY SHALL EAT THE FRUIT OF THEIR WORKS. To what is the matter comparable? To a gold bell with a pearl³⁶Gk.: margarites, margaritis, margaritarion, or margellion. clapper. Similarly the righteous do good for themselves and do good for others. (Ps. 36:7 [6] cont.:) AND YOUR JUDGMENTS ARE LIKE THE GREAT DEEP. These are the wicked. Just as the deep is unable to sow and grow fruit, so the wicked to not possess good works. Instead they are distressing for themselves and for others.

Another interpretation (of Ps. 36:7 [6]): YOUR RIGHTEOUSNESS IS LIKE THE MIGHTY MOUNTAINS < YOUR JUDGMENTS ARE LIKE THE GREAT DEEP >. Transpose the text and interpret it.³⁷See also Gen. R. 33:1; PRK 9:1; M. Pss. 36:5. "Your righteousness over your judgments is like the mighty mountains over the great deep." Thus it is stated (in Ps. 48:11 [10]): YOUR RIGHT HAND IS FULL OF RIGHTEOUSNESS. It is also written (in Deut. 32:41): MY HAND LAYS HOLD ON RIGHTEOUSNESS. Just as these mountains hold down the deep, so that it does not rise up and inundate the earth, so the works of the righteous hold back the divine retributions, so that they will not come into the world.

Another interpretation (of Ps. 36:7 [6]): YOUR RIGHTEOUSNESS IS LIKE THE MIGHTY MOUNTAINS. Just as these mountains have no end, so there is no end to the reward of the righteous in the world to come. (Ibid., cont.:) YOUR JUDGMENTS ARE LIKE THE GREAT DEEP. Just as the deep has no limit, so there is no limit to the divine retributions of the wicked in the world to come.

Another interpretation (of Ps. 36:7 [6]): YOUR RIGHTEOUSNESS IS LIKE THE MIGHTY MOUNTAINS (literally: MOUNTAINS OF GOD); < YOUR JUDGMENTS ARE LIKE THE GREAT DEEP >. R. Ishmael and R. Aqiva < differ > {say}: [R. Ishmael says:] Since the righteous (rt.: TsDQ) carry out the Torah, which was given from THE MOUNTAINS OF GOD, [the Holy One treats them with a charity (rt.: TsDQ) LIKE THE MOUNTAINS OF GOD. But since the wicked do not carry out the Torah, which was given from THE MOUNTAINS OF GOD,] the Holy One deals strictly with them, even unto the great deep. There are a lot of interpretations for this verse, but in order not to be tiresome, < I am stopping here >.³⁸As Buber explains in his note, these words from the copyist explain his omitting the rest of the section. Buber has filled in the following bracketed section from parallel texts, mainly from Tanh., Lev. 8:5. [R. Aqiva says: The Holy One is as strict with the former as with the latter. From the righteous he collects for a few evil works which they have committed in this world, in order to render them full payment in the world to come; while he gives prosperity in abundance to the wicked and pays them for the few good works that they have done in this world, in order to punish them in the world to come. Rabbi Meir says: < Scripture > has spoken metaphorically of the righteous in their abode, and it has spoken metaphorically of the wicked in their abode.³⁹Above, Gen. 2:8, and the note there. It has spoken metaphorically of the righteous in their abode, even as stated (in Ezek. 34:14): I WILL FEED THEM IN A GOOD PASTURE, AND UPON THE MOUNTAINS OF THE LOFTY ONE OF ISRAEL SHALL BE THEIR FOLD. And it has spoken metaphorically of the wicked in their abode, as stated (in Ezek. 31:15): THUS SAYS THE LORD GOD: IN THE DAY THAT HE WENT DOWN TO SHEOL, I CAUSED HIM TO MOURN (he'evalti); I COVERED HIM WITH THE DEEP. The Written Text is "I led" (hovalti) (not I CAUSED… TO MOURN [he'evalti]).⁴⁰Gen. R. 33:1; Exod. R. 14:2. So interpreted the verse means: “I led him < into Gehinnom >. R. Judah bar Ammi told a parable: One does not make a cover for a vat of silver, gold, bronze, iron, [or of lead], but of clay, because that is a material of the same sort. Similarly, the Holy One said: Gehinnom is darkness, as stated (in Ps. 35:6): LET THEIR PATH BE DARKNESS AND SLIPPERINESS, WITH THE ANGEL OF THE LORD PURSUING THEM. Moreover, the deep is darkness, as stated (in Gen. 1:2): WITH DARKNESS UPON THE FACE OF THE DEEP. And the wicked are darkness, as stated (in Is. 29:15): FOR THEIR WORKS ARE IN DARKNESS; SO THEY SAY: WHO SEES US? AND WHO KNOWS ABOUT US? So let darkness come and cover darkness, just as you have said (in Eccl. 6:4): FOR IT COMES IN VANITY AND GOES IN DARKNESS; EVEN ITS NAME IS COVERED IN DARKNESS.]

[(Gen. 8:1:) THEN GOD REMEMBERED NOAH.] This text is related (to Ps. 36:7 [6]): YOUR RIGHTEOUSNESS IS LIKE THE MIGHTY MOUNTAINS (literally: MOUNTAINS OF GOD); < YOUR JUDGMENTS ARE LIKE THE GREAT DEEP; HUMAN AND BEAST YOU DELIVER, O LORD >.²⁸Tanh., Lev. 8:5; Gen. R. 33:1; Exod. R. 14:2; Lev. R. 27:1; Numb. R. 1:1; PRK 9:1. < The passage> is speaking allegorically about the righteous in their dwelling and speaking allegorically about the wicked in their dwelling. It speaks allegorically about the righteous [in their dwelling]. (So in Ezek. 34:14:) I WILL FEED THEM IN A GOOD PASTURE, [AND UPON THE MOUNTAINS OF] < THE LOFTY ONE OF ISRAEL SHALL BE THEIR FOLD >. It speaks allegorically about the wicked [in their dwelling]. (So 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]. R. Judah bar Hama said: With what does one cover a vat? With < a lid of > its own kind < of material >. Certainly not with another article of silver or gold! Thus Sheol is darkness, and the deep which covers it is darkness. The wicked also, who are in its midst, are darkness, as stated (in Is. 29:15): AND THEIR WORKS ARE IN DARKNESS. Darkness will come, and darkness will cover < them up >.

[Another interpretation] (of Ps. 36:7 [6]): YOUR RIGHTEOUSNESS IS LIKE THE MIGHTY MOUNTAINS; < YOUR JUDGMENTS ARE LIKE THE GREAT DEEP >. R. Judah bar Simon said: The righteous act which you did with Noah in the ark was LIKE THE MIGHTY MOUNTAINS.⁴¹Tanh., Lev. 8:6; Lev. R. 27:1. [Thus it is stated] (in Gen. 8:4): AND THE ARK CAME TO REST IN THE SEVENTH MONTH, ON THE SEVENTEENTH DAY OF THE MONTH, UPON THE MOUNTAINS OF ARARAT. And the JUDGMENTS are those which you rendered with his generation and carried out strictly with them as far as THE GREAT DEEP. [Thus it is stated] (in Gen. 7:11): ON THAT DAY ALL THE SPRINGS OF THE GREAT DEEP BURST FORTH. Moreover, when you remembered him, you did not remember him alone, as stated (in Gen. 8:1): THEN GOD REMEMBERED NOAH, ALL THE BEASTS, AND ALL THE CATTLE.

Another interpretation (of Ps. 36:7 [6]): YOUR RIGHTEOUSNESS IS LIKE THE MIGHTY MOUNTAINS. There is a story about R. Joshua bar Levi. When he went up to Rome and entered a certain palace,²⁹Gk.: palation; Lat.: palatium. he saw marble columns there which were covered with carpets³⁰Gk.: tapetes. so that they would not crack in the heat and contract < and break > in the cold. He went out of there and found a certain poor person with a reed mat under him and a reed mat over him. Over the columns he cited (Ps. 36:7 [6]): YOUR RIGHTEOUSNESS (i.e., almsgiving) IS LIKE THE MIGHTY MOUNTAINS. Wherever you give, < you > bestow in abundance. Over the poor person he cited (ibid.): AND YOUR JUDGMENTS ARE LIKE THE GREAT DEEP. Wherever you afflict, you deal strictly.

When R. Joshua ben Levi went away to Rome, he saw there two marble columns covered with bedding⁴²Gk.: koitai (“beds”). so that they would neither be cracked in the burning heat nor frozen in the cold.⁴³Above, Gen. 2:8; Gen. R. 33:1; PRK 9:1. He < also > saw there a certain pauper with a reed mat under him and a reed mat over him. With reference to the columns, he read (Ps. 36:7 [6]): YOUR RIGHTEOUSNESS (i.e., your charity) IS LIKE THE MIGHTY MOUNTAINS. Indeed, when you give, you bestow abundantly. But with reference to the pauper, he read (ibid., cont.): AND YOUR JUDGMENTS ARE LIKE THE GREAT DEEP. [Indeed,] when you are protesting, you deal strictly.

Another interpretation (of Ps. 36:7 [6]): YOUR RIGHTEOUSNESS IS LIKE THE MIGHTY MOUNTAINS: These are the deeds of the righteous. As the mountains are < clearly > visible, so are the deeds of the righteous < clearly > visible, as stated (in Ps. 72:5): < BECAUSE > THEY FEAR YOU, THEY ARE IN THE SUN. (Ps 36:7 [6], cont.:) YOUR JUDGMENTS ARE LIKE THE GREAT DEEP. These are the deeds of the wicked. As the deep is darkness, so are the works of the wicked, as stated (in Is. 29:15): AND THEIR WORKS ARE IN DARKNESS.

Another interpretation (of Ps. 36:7 [6]): YOUR RIGHTEOUSNESS IS LIKE THE MIGHTY MOUNTAINS. As the mountains are sown and bear fruit, so also the works of the righteous bear fruit. Thus it is stated (in Is. 3:10): TELL THE RIGHTEOUS THAT < ALL IS > WELL, FOR THEY SHALL EAT THE FRUIT OF THEIR WORKS. (Ps. 36:7 [6], cont.:) YOUR JUDGMENTS ARE LIKE THE GREAT DEEP. As the deep neither is sown nor bears fruit, so also the works of the wicked do not bear fruit. Thus it is stated (in Is. 3:11): WOE TO THE WICKED; < ALL IS > ILL….³¹Cf. Matthew 7:16-20 // Luke 6:43-44; Matthew 12:33.

Another interpretation (of Ps. 36:7 [6]): YOUR RIGHTEOUSNESS IS LIKE THE MIGHTY MOUNTAINS. R. Simeon bar Johay said:³²M. Pss. 36:5. Just as the mountains hold down the deep so that it does not rise and flood the world, so righteousness holds down divine justice and retribution so that they do not come into the world. YOUR RIGHTEOUSNESS is over your judgments as THE MIGHTY MOUNTAINS are over the great deep.

Another interpretation (of Ps. 36:7 [6]): YOUR RIGHTEOUSNESS IS LIKE THE MIGHTY MOUNTAINS; < YOUR JUDGMENTS ARE LIKE THE GREAT DEEP >. R. Judah bar Simon said: The righteousness (i.e., mercy) which you showed with Noah in the ark caused his ark to rest for him upon the mountains, as stated (in Gen. 8:4): AND THE ARK RESTED [… UPON THE MOUNTAINS OF ARARAT]. YOUR JUDGMENTS are those which you carried out with the generation of the flood. You dealt strictly with them < even > unto the deep, as stated (in Gen. 7:11): ON THAT DAY [ALL THE FOUNTAINS OF THE GREAT DEEP] BURST APART. Then after the retributions, behold {it says} (in Ps. 36:7 [6], end): HUMAN AND BEAST YOU DELIVER, O LORD. When? When (in Gen. 8:1) GOD REMEMBERED NOAH.

Alexander of Macedon went off [to the king of Qatsia] beyond the Mountains of Darkness.⁴⁴Tanh., Lev. 8:6; Lev. R. 27:1; PRK 9:1; Tamid 32ab. He arrived at the province named Carthage, which was entirely < inhabited by > {strange things} [women]. They came out to meet him. They said to him: If you wage war with us and are victorious against us, your name will go forth in the world as one who destroyed [a province of] women; but if we wage war with you and conquer you, your name will go forth in the world for having women wage war with you and conquer you. Then you will never again stand up to < another > kingdom. When he went away, he wrote over the entrance⁴⁵Gk.: pylai. gate: I, King Alexander of Macedon, was a fool until I came to the province of Carthage and learned < to take > counsel from women. He went to another province named Africa. They came out to meet him [with golden apples], with golden pomegranates, and with golden bread. He said to them: Is gold eaten in your land? They said to him: {Did you not have anything to eat} [Was it not like this for you] in your own country, why did you come to us?⁴⁶Cf. Tamid 32b: “If you wanted < regular > bread, did you have no bread in your own place to eat that you should have taken < to the road > and come here? He said to them: I have not come to see your wealth. Rather I have come to see your laws. While they were sitting < there >, two men came before the king for judgment. One said: Your majesty, I bought a deserted building from this man; and when I cleaned it out, I found a treasure in it. So I said to him: Take your treasure, because I < only > bought a deserted building. I did not buy a treasure. But the other said: Just as you are afraid of a punishment for robbery, so likewise am I afraid of punishment for robbery; for when I sold you the deserted building, I sold you whatever was in it from under the ground up to the heavens. The king summoned one of them. He said to him: Do you have a son? He said: < Yes, > I do. He called the other one. He said to him: Do you have a daughter? He told him: Yes. < The king > said to them: {So let them marry} [Let them go and marry] one another. Then both of them will use up the treasure. Now Alexander began to be amazed. The king said to him: What reason do you have to be amazed? For did I not judge well? He told him: Yes. He said to him: If this case had arisen in your land, what would you have done about it? He said to him: We would have killed this one and the other one. Then the treasure would go to the house of the king. He said to him: But does the sun shine upon you? He told him: Yes. And does the rain come down upon you? He told him: Yes. Are there perhaps < some > small cattle in your land? He told him: Yes. He said to him: Woe to that man! It is for the sake of small cattle that the sun shines for you and that the rain comes down upon you. [So it for the sake of the small cattle that you are saved.] Thus it is written (in Ps. 36:7 [6], cont.): HUMAN AND CATTLE YOU SAVE, O LORD. For the sake of the small cattle you are saved.

Israel said: Sovereign of the World, we are human, but you shall save us as cattle,⁴⁷Unlike humans cattle are not responsible for what they do wrong. because we are drawn after you like cattle, as stated (in Cant. 1:4): DRAW ME AFTER YOU. Where are we drawn after you? To the Garden of Eden, as stated (in Ps. 36:9 [8]): THEY FEAST ON THE ABUNDANCE OF YOUR HOUSE, AND YOU HAVE THEM DRINK AT THE RIVER OF YOUR EDENS. R. Eleazar bar Menahem said: "Your Eden" (in the singular) is not written here, but YOUR EDENS, because each and every righteous person has a section in Eden for himself. (Ps. 36:7 [6]:) HUMAN AND CATTLE YOU SAVE, O LORD. R. Isaac said: An ordinance for humanity and an ordinance for cattle [are on a par].⁴⁸Below, 8:17. An ordinance for humanity is (Lev. 12:3): AND ON THE EIGHTH DAY THE FLESH OF HIS FORESKIN SHALL BE CIRCUMCISED. And an ordinance for cattle is (Lev. 22:27): AND FROM THE EIGHTH DAY ON IT SHALL BE ACCEPTABLE….

According to Rabbi Levi: If all of Israel were to keep Shabbat properly for even a single day, the Messiah ben David would come. Why? because it is equivalent to all of the commandments, as it is said (Ps. 95:7) "for He is our God, and we are the people He tends, the flock in His care. O, if you would but heed His charge this day:"

Vayikra Rabbah 27:5