תְּ֭פִלָּה לְעָנִ֣י כִֽי־יַעֲטֹ֑ף וְלִפְנֵ֥י יְ֝הוָ֗ה יִשְׁפֹּ֥ךְ שִׂיחֽוֹ׃
곤고한 자가 마음이 상하여 그 근심을 여호와 앞에 토하는 기도
Ein Yaakov (Glick Edition)
Further said R. Jose, the son of R. Chanina, in the name of R. Eliezer b. Jacob: "A man should never stand upon an elevated place while praying, but upon a low place shall he stand and pray, as it is said (Ps. 130, 1.) Out of the depth have I called Thee. O Lord." We have also a Baraitha to the same effect: "A man should never stand either upon a chair or upon a bench nor upon an elevated place while praying, but upon a low place shall he stand and pray because pride cannot exist before the Lord, as it is written (Ib.) Out of the depth have I called Thee, O Lord, and it is also written (Ib. 102, 1.) A prayer of the afflicted, when he is overwhelmed." Again said R. Jose, the son of R. Chanina in the name of R. Eliezer b. Jacob: "He who prays should keep his feet straight (one near the other), for it is said (Ez 1, 8.) Their feet were straight feet." And R. Jose, the son of R. Chanina, in the name of R. Eliezer b. Jacob, said further: "What means the passage (Lev. 19, 26.) Ye shall not eat upon the blood? Ye shall not eat before ye pray on behalf of your blood (life)." R. Isaac said in the name of R. Jochanan, who spoke in the name of R. Jose, the son of R. Chanina, who in turn, quoted R. Eliezer b. Jacob: "Concerning one who eats and drinks, and then prays, of him the passage says: (I Kin. 14, 9.) And me hast thou cast behind thy back. Do not read Geivecha (thy back) but read it Geiyecha (thy pride), i. e., the Holy One, praised be He! said: 'Only after this one had become haughty [through eating] he took upon himself the Heavenly Kingdom.'"
Bamidbar Rabbah
“The Lord spoke to Moses and to Aaron, saying” (Numbers 2:1).
“The Lord spoke to Moses and to Aaron, saying.” In eighteen places you find Moses and Aaron as equals, corresponding to the eighteen blessings. The three patriarchs, from there you find a fixed obligation that one prays three times daily. Abraham instituted the morning prayer, as it is stated: “Abraham arose early in the morning [to the place where he had stood before the Lord]” (Genesis 19:27). Standing is nothing other than prayer, as it is stated: “Pinḥas stood and prayed” (Psalms 106:30). Isaac instituted the afternoon prayer, as it is stated: “Isaac went out to stroll [lasuaḥ]” (Genesis 24:63). Siḥa is nothing other than prayer, as it is stated: “The prayer of a poor man when he is faint [and pours out his plea [siḥo] before the Lord]” (Psalms 102:1). Jacob instituted the evening prayer, as it is stated: “He encountered [vayifga] the place…” (Genesis 28:11). Pegia is nothing other than prayer, as it is stated: “And you, do not pray on behalf of this people…[and do not plead [tifga] with Me]” (Jeremiah 7:16). In eighteen places Moses and Aaron are paired.
An allusion to the eighteen blessings; they correspond to the eighteen mentions of God’s name that are written in Shema Yisrael and in: “A psalm by David. Give to the Lord, sons of the mighty” (Psalms 29:1). The three patriarchs instituted that one prays three times daily, and Moses and Aaron [are paired in eighteen places], and from these eighteen mentions of God’s name we derived eighteen blessings.
“The Lord spoke to Moses and to Aaron, saying.” In eighteen places you find Moses and Aaron as equals, corresponding to the eighteen blessings. The three patriarchs, from there you find a fixed obligation that one prays three times daily. Abraham instituted the morning prayer, as it is stated: “Abraham arose early in the morning [to the place where he had stood before the Lord]” (Genesis 19:27). Standing is nothing other than prayer, as it is stated: “Pinḥas stood and prayed” (Psalms 106:30). Isaac instituted the afternoon prayer, as it is stated: “Isaac went out to stroll [lasuaḥ]” (Genesis 24:63). Siḥa is nothing other than prayer, as it is stated: “The prayer of a poor man when he is faint [and pours out his plea [siḥo] before the Lord]” (Psalms 102:1). Jacob instituted the evening prayer, as it is stated: “He encountered [vayifga] the place…” (Genesis 28:11). Pegia is nothing other than prayer, as it is stated: “And you, do not pray on behalf of this people…[and do not plead [tifga] with Me]” (Jeremiah 7:16). In eighteen places Moses and Aaron are paired.
An allusion to the eighteen blessings; they correspond to the eighteen mentions of God’s name that are written in Shema Yisrael and in: “A psalm by David. Give to the Lord, sons of the mighty” (Psalms 29:1). The three patriarchs instituted that one prays three times daily, and Moses and Aaron [are paired in eighteen places], and from these eighteen mentions of God’s name we derived eighteen blessings.
Vayikra Rabbah
There are two meal offerings: “If [your offering will be] a meal offering on a pan [maḥavat]” (Leviticus 2:5), and a meal offering in a deep pan [marḥeshet]. Regarding both of them it says: “You shall bring the meal offering” (Leviticus 2:8). What is the difference between the pan and the deep pan? This one is mixed with oil and that one is made with sufficient oil for all its needs.26The one in a pan has no residual oil after it is mixed, while the one in the deep pan does. The Sages said in the Mishna: A marḥeshet is deep, so its product moves about. A maḥavat is level and its product is hard.27Menaḥot 5:8. Both types of meal offering are made with the same amount of oil, but some of the oil in the shallow pan evaporates in the cooking process, which is not the case for the deep pan. Since the oil remains absorbed in the meal offering of the deep pan, its final product is soft.
This is so a person will not say: ‘I will go and perform dreadful acts, inappropriate acts, and I will bring a meal offering in a pan and will be beloved before the Omnipresent.’ The Holy One blessed be He says to him: ‘My son, why did you not mix your actions with words of Torah, as oil is nothing other than Torah, and oil is nothing other than good deeds.’ Likewise it says: “By the fragrance of your good oils, [your name is like poured] oil; [therefore, young women love you]” (Song of Songs 1:3). Our reward for the fact that we came to study Torah is that You poured Torah for us, like oil that is poured from vessel to vessel and its sound is not heard. That is why it is stated: “Your name is like poured oil; therefore…” – even the nations of the world, were they to acknowledge its wisdom, understanding, knowledge, and discernment, and would come to the essence of the Torah, they would love You with absolute love whether it is good or bad for them. That is why it is stated: “Young women love you.”
If a person studied Bible but did not study Mishna, he remains standing outside. If he studied Mishna but did not study Bible, he remains standing outside. If he studied Bible and studied Mishna but did not yet apprentice with Torah scholars, he is like one from whom the esoterica of Torah are hidden, as it is stated: “For after my return, I regretted…[I was ashamed and also humiliated because I bore the disgrace of my youth]” (Jeremiah 31:19).28This is understood to mean that after returning to one’s studies, reviewing them repeatedly and understanding them deeply, one regrets not having done so in one’s youth, because it is only such intensive study that leads one to truly understand the depth of Torah. However, if a person studied Torah, Prophets, and Writings, and studied Mishna, midrash, halakhot, and aggadot, and apprenticed with Torah scholars, even if he dies for its sake or is killed for its sake, he is joyous forever. That is why it is stated: “Therefore, young women love you.”
A marḥeshet is deep, so its product moves about. How so? When there is Torah in a person, he will be cautious not to come to perform iniquity or sin. The Holy One blessed be He says to him: ‘You are blessed, you will have satisfaction, and matters of Torah will be hidden in your mouth forever.’ Happy is the person in whom there are matters of Torah and they are safeguarded in his possession, and he knows enough to provide a complete answer in its place. In his regard the verse says: “Counsel in the heart of a man is deep water” (Proverbs 20:5). And it says: “From the depths I call You, Lord” (Psalms 130:1). And it says: “The prayer of a poor man, when he is faint” (Psalms 102:1). Blessed is He who spoke and the world came into being. Amen, amen, amen.
This is so a person will not say: ‘I will go and perform dreadful acts, inappropriate acts, and I will bring a meal offering in a pan and will be beloved before the Omnipresent.’ The Holy One blessed be He says to him: ‘My son, why did you not mix your actions with words of Torah, as oil is nothing other than Torah, and oil is nothing other than good deeds.’ Likewise it says: “By the fragrance of your good oils, [your name is like poured] oil; [therefore, young women love you]” (Song of Songs 1:3). Our reward for the fact that we came to study Torah is that You poured Torah for us, like oil that is poured from vessel to vessel and its sound is not heard. That is why it is stated: “Your name is like poured oil; therefore…” – even the nations of the world, were they to acknowledge its wisdom, understanding, knowledge, and discernment, and would come to the essence of the Torah, they would love You with absolute love whether it is good or bad for them. That is why it is stated: “Young women love you.”
If a person studied Bible but did not study Mishna, he remains standing outside. If he studied Mishna but did not study Bible, he remains standing outside. If he studied Bible and studied Mishna but did not yet apprentice with Torah scholars, he is like one from whom the esoterica of Torah are hidden, as it is stated: “For after my return, I regretted…[I was ashamed and also humiliated because I bore the disgrace of my youth]” (Jeremiah 31:19).28This is understood to mean that after returning to one’s studies, reviewing them repeatedly and understanding them deeply, one regrets not having done so in one’s youth, because it is only such intensive study that leads one to truly understand the depth of Torah. However, if a person studied Torah, Prophets, and Writings, and studied Mishna, midrash, halakhot, and aggadot, and apprenticed with Torah scholars, even if he dies for its sake or is killed for its sake, he is joyous forever. That is why it is stated: “Therefore, young women love you.”
A marḥeshet is deep, so its product moves about. How so? When there is Torah in a person, he will be cautious not to come to perform iniquity or sin. The Holy One blessed be He says to him: ‘You are blessed, you will have satisfaction, and matters of Torah will be hidden in your mouth forever.’ Happy is the person in whom there are matters of Torah and they are safeguarded in his possession, and he knows enough to provide a complete answer in its place. In his regard the verse says: “Counsel in the heart of a man is deep water” (Proverbs 20:5). And it says: “From the depths I call You, Lord” (Psalms 130:1). And it says: “The prayer of a poor man, when he is faint” (Psalms 102:1). Blessed is He who spoke and the world came into being. Amen, amen, amen.