이사야 1:11 미드라쉬: Ein Yaakov (Glick Edition) & Midrash Tanchuma

When R. Huna came to the above cited passage, he used to weep and say: "That a slave, whose master exhorts him to come to see him should be debarred from seeing him, as it is written (Is. 1, 12) When you come to appear in My presence, who had required this of your hands to tread My courts?" When he came to the following verse (Deut. 27, 7) And thou shalt slay peace-offerings, and eat there. R. Huna would weep and say: "A slave who is invited to eat from his master's table, shall be debarred from seeing him, as it is said (Is. 1, 11) Or what serveth Me the multitude of your sacrifices?" When R. Elasar came to this verse (Gen. 45, 3) And his brothers could not answer him, because they were terrified at his presence, he wept and said: "If this is the result of a human being's admonition, how much the more will it be of the Holy One, praised be He!" R. Elazar cried also when he came to the verse (I Sam. 28, 15) And Samuel said to Saul: 'Why hast thou disquieted me, to bring me up?' If Samuel the prophet was afraid of the judgment, how much the more ought we be afraid of it! How shall this be interpreted? It is written (Ib. ib. 12) And the woman said unto Saul: 'Divine being have I seen (Olim) ascending out of the earth.' Olim is plural. Hence they were two. One was Samuel and the other was Moses whom Samuel brought, for he said: "Perhaps I am called before the Divine Judgment, so he said to Moses come and testify in my behalf that there is not a thing written in thy Torah which I did not fulfill." When he came to the following verse (Lam. 3, 29) That he put his mouth in the dust, perhaps there still is hope. R. Ami used to cry. He said: "After so much had been done, nevertheless it is said, perhaps." R. Ami used to cry when he came to the following verse (Zeph. 2, 3) See ye the Lord, all ye meek of the earth, who have fulfilled the ordinances; seek righteousness, seek meekness; perhaps ye will be protected on the day of the Lord's anger. He said: "After so much will have been done, still it will be perhaps." When he came to the following passage, R. Assi used to cry (Amos 5, 15) Hate the evil, and love the good, and establish justice firmly in the gate; perhaps the Lord, the God of hosts shall be gracious unto the remnants of Joseph. He said: "After so much will have been done, it will still be perhaps."

The Holy One, blessed be He, said to Israel: Be meticulous in the matter of prayer, for no virtue is more meritorious. In fact, prayer is more important than all the sacrifices, as it is stated: To what purpose is the multitude of your sacrifices unto Me? … bring not more vain oblations…. Your new moons and your appointed seasons My soul hateth…. And when you spread forth your hands … even when you make ever so many prayers (ibid. 1:11–15). From these verses we can logically conclude that prayer is more important than all the sacrifices. Even though man may not deserve to have his prayers answered or to be treated mercifully, yet if he should pray and plead for mercy, I will be merciful toward him, as it is written: All the paths of the Lord are mercy and truth (Ps. 25:10). I have set mercy before truth, righteousness before justice, as it is said: Righteousness and justice are the foundation of Thy throne, mercy and truth before Thee (ibid. 89:15).

R. Simlai expounded: "A man should always arrange the praises of the Holy One, praised be He! and then pray for what he needs. Whence do we derive this? From Moses; for it is written (Deu. 3, 23.) And I besought the Lord at that time. And it is written also (Ib.) Thou hast begun to show Thy servant thy greatness, and Thy mighty hand; for what God is there in the heavens or on earth that can do aright like Thy works, and like Thy mighty deeds? And following this it is written Let me go over, I pray Thee, that I may see the good land, etc."