Мидраш к Эстер 4:2

“Guard your feet when you go to the house of God, and draw near to heed. This is better than fools giving an offering, as they do not know to perform evil” (Ecclesiastes 4:17).
“Guard your feet when you go to the house of God” – it is taught: A person may not enter the Temple Mount with coins bound in his shawl, with dust that is on his feet, and with his money belt girded on the outside [of his clothing], as it is stated: “Guard your feet when you go [to the house of God].” Rabbi Yosei ben Yehuda says: “He came until before the king’s gate, as none may enter the king’s gate [in sackcloth]” (Esther 4:2) – if in honor of a king of flesh and blood this may not be done, in honor of the King, king of kings, all the more so.
Rabbi Ada ben Rabbi Shimon in the name of Rabbi Natan: A person must never stand in an elevated place and pray, but rather in a low place. What is the reason? “From the depths, I cried to you, Lord” (Psalms 130:1).³⁵Thus, the phrase “guard your feet when you go to the house of God” is interpreted to mean that one must stand in prayer in a manner that demonstrates humility.
Rabbi [Yehuda HaNasi] says: A person must never pray when he needs to relieve himself, as it is stated: “Prepare to meet your God, Israel” (Amos 4:12). Rabbi Alexandri said: It is written: “Guard your feet [when you go to the house of God].” Rabbi Kerutzpi said in the name of Rabbi Yoḥanan: “Guard your feet” – from the drops between your legs. “When you go to the house of God,” be ritually pure. In what case are these matters stated? It is in the case of urine; but in the case of excrement, if he can restrain himself, he may restrain himself.³⁶This phrase may be interpreted in accordance with the Gemara (Berakhot 23a) to mean: If he can restrain himself for the time it takes to walk four parasangs (72 minutes), he may pray (Maharzu).
Rabbi Abba said: “May your fount [mekoraakha] be blessed” (Proverbs 5:18) – in the house of your calling [mekoraakh], may you be blessed;³⁷In the place where you call out to God, i.e., the synagogue, be blessed, and be not degraded by a lack of cleanliness regarding bodily functions. may your calling to the grave be blessed.
Shimon Sikhena was a shrewd man, and he would dig cisterns, ditches, and caves in Jerusalem. He said to Rabbi Yoḥanan ben Zakai, ‘I am as great as you are.’ [Rabbi Yoḥanan ben Zakai] said to him: ‘Why?’ He said: ‘Because I engage in communal needs like you do.’ He said: ‘If a person comes to you for a judgment or a question, you say to him: Drink from this cistern as its water is clear and cold. Or if a woman asks you about her menstrual status, you say to her: Immerse yourself in this cistern, as its water purifies.’ He read this verse in his regard: “This is better than fools giving an offering, as they do not know to perform evil.”³⁸Rabbi Yoḥanan ben Zakai applied this verse to the unlearned Shimon Sikhena, intimating that he did not know the difference between pure and impure such that he could even make such a statement.
Huna bar Geniva said: Reciting Shema at its appointed time is dearer than one thousand burnt offerings sacrificed by the fool. Why? “As they do not know to perform evil” – the fool does not know how to distinguish between one vow and another vow. From where is it [derived]? It is [derived] from Yiftaḥ.³⁹Yiftaḥ vowed to sacrifice the first creature that would emerge from his house; when his daughter was first to emerge, he assumed his vow remained in effect. This is viewed as an example of a foolish vow; see Judges 11:31–40 and Vayikra Rabba 37:4.
Rabbi Shimon ben Ḥalafta said: One who is weak above and one who is strong below, who prevails? It is the upper one. This is true all the more so when the upper one is He who lives eternally, who is strong above and you are below. The verse has preceded you: “Because God is in the heavens and you are on earth…” (Ecclesiastes 5:1).