Midrash sa Deuteronomio 21:23: Mekhilta DeRabbi Yishmael, Ein Yaakov (Glick Edition), Bamidbar Rabbah & Pesikta Rabbati

No, this may be true of the sacrificial service, which is overridden by murder, wherefore the burial of a meth-mitzvah overrides it, as opposed to the Sabbath, which is not overridden by murder, wherefore the burial of a meth-mitzvah should not override it. And it is written (Devarim 21:23) "His body shall not remain all the day upon the tree." (i.e., On the day that you are permitted to execute him [excluding the Sabbath], you are permitted to bury him.)

(Fol. 46) MISHNAH: "How was one hung?" etc. And should he be left [hanging] over night, he transgressed a negative commandment, as it is said (Dent. 21, 23) Thou shalt not leave his corpse on the tree over night, but thou shalt surely bury him on that day [for he that is hung] is a dishonor to God, etc. This means as much as people [would say] Why has this man been hung? Because he is a blasphemer. Hence the name of Heaven is dishonored. R. Maier said: "When a man suffers punishment, what does the Shechina say? I am lighter than my head, than my arm; (i.e., my head is heavy, it grieves me). Now, if the Omnipotent grieves so much over the blood of the wicked which is shed, how much more so doth He grieve over the blood of the upright! And not only of him who was executed was it said that he should not remain over night, but even anyone who leaves [unburied a corpse] over night transgresses the negative commandment. However, if he left it over night for the sake of its honor, as for instance to prepare a coffin or shroud for it, he does not transgress."

R. Jochanan, in the name of R. Simon b. Jochai, said: "Whence do we learn that if one leaves a dead body over night he violates a prohibitory law? It is said (Deut. 21, 23) Thou shalt not leave over night his corpse on the tree." R. Jochanan said again in the name of R. Simon b. Jochai: "Where is to be found in the Torah an intimation for burying a dead body. It is said. But thou shalt surely bury him." King Sabur questioned R. Chama: "Whence do you deduce from the Torah that one must be buried?" And the latter remained silent — without an answer. R. Acha b. Jacob said: "He is delivered into the hands of fools. Why did he not answer from the above-cited verse?" Because the above is to be explained to mean that a coffin and shroud are to be prepared for him, and the doubling of the word Kabor he thinks does not refer to anything. But let him say: Because all the righteous were buried. This is only a custom, and not a command of the Torah. And why not say: Because the Holy One, praised be He! buried Moses? It may be said that this also was not to change the custom. Come, listen! (I Kings 14, 13) And all Israel shall mourn for him, and bury him. This also, was not to change the custom. But is it not written (Jer. 16, 4) They shall not be lamented for; nor shall they be buried? Jeremiah cautioned them, that with them there will be a change of custom.