The ancient rabbis wrestled with this, too, and their insights, preserved in Shemot Rabbah, are surprisingly relevant today.
The verse from Hosea (14:3) says, "Take words with you and return to the Lord." The Midrash (rabbinic interpretive commentary) asks: What does that mean? Are we supposed to bring sacrifices? Animals? The answer is no. God desires something else entirely.
The Midrash in Shemot Rabbah 38 imagines the Israelites lamenting, "Master of the universe, the princes sin, they bring an offering, and it is atoned for them; the anointed sins, he brings an offering, and it is atoned for him. We do not have an offering." They felt powerless! What could they possibly do to atone for their sins? What could we do?
God's response is so simple, yet so profound: "I am seeking words." Just words. Words of Torah, as it says in (Deuteronomy 1:1): "These are the words that Moses spoke."
But what if we don't know Torah? "Weep and pray before Me, and I will accept it," God says. God isn't looking for elaborate rituals or expensive gifts. God wants our heartfelt words, our sincere prayers.
This idea echoes throughout Jewish history. Remember the Exodus? As (Exodus 2:23) tells us, the Israelites were enslaved in Egypt, and it was through prayer that God redeemed them: "The children of Israel groaned due to the work, and they cried out." In the days of Joshua, in the book of Joshua, it was prayer that brought miracles. Even when the people of Jerusalem angered God, their weeping brought forth mercy, as (Jeremiah 31:6-8) tells us: "They will come with weeping and supplications."
So, what are these "words" that God seeks? David, in (Psalm 26:6-7), says, "I wash my hands in purity...sounding a voice of thanksgiving." He’s not talking about sacrifice; he's expressing gratitude for the words of Torah.
But the Midrash doesn't stop there. It connects these "words" to the very essence of Israel. Moses, in (Deuteronomy 33:27), speaks of "The abode of the God of eternity," and the Midrash equates this with Israel itself. By their merit, the world was created and upon them the world stands. That's a powerful statement!
Rabbi Yehuda HaNasi connects this to the story of Haman in the Book of Esther. Haman, the ultimate adversary, is seen as an enemy to God and to Israel. But even in the face of such a threat, the answer is still found in devotion and connection to God.
Rabbi Shimon ben Gamliel even says that God changes the law of nature for Israel's benefit, raining manna from the heavens and causing dew to rise from the ground. As we see in (Exodus 16:14), "The layer of dew lifted," and (Deuteronomy 33:28) adds, "His heavens drip dew." It's a testament to God's unwavering love.
And when Moses sees the reward given to the righteous, he proclaims, "Happy are you, Israel; who is like you, a people saved by the Lord!" (Deuteronomy 33:29).
The Midrash goes on to connect this idea to the patriarchs – Abraham, Isaac, and Jacob – and ultimately to Mordechai, who, as (Esther 4:1) tells us, "knew everything that was done […and cried a loud and bitter cry]." Even after his triumph, Mordechai "returned" (Esther 6:12), remaining humble and devoted to prayer.
The message is clear: even when faced with overwhelming challenges, we should never cease from prayer. As (Deuteronomy 30:8) says, "You will return and heed the voice of the Lord."
The Shemot Rabbah concludes by emphasizing that God listened to Aaron only through prayer, as (Deuteronomy 9:20) states: "The Lord was incensed with Aaron to destroy him, [and I prayed on behalf of Aaron, as well, at that time]."
So, what does this all mean for us? It means that even when we feel powerless, even when we feel like we have nothing to offer, our words matter. Our prayers matter. Our connection to Torah matters. God isn't looking for perfection; God is looking for sincerity. God is looking for us to simply turn towards the Divine and speak from the heart.
Another matter: “This is the matter” – that is what is written: “Take words with you” (Hosea 14:3). That is what the verse said: “I wash my hands in purity, [and I circle Your altar, Lord], sounding a voice of thanksgiving” (Psalms 26:6–7). Is it, perhaps, to sacrifice bulls and rams? The verse states: “Sounding a voice of thanksgiving.” Because Israel said: Master of the universe, the princes sin,11The reference is to the king; see Leviticus 4:22. they bring an offering, and it is atoned for them; the anointed12The reference is to the High Priest; see Leviticus 4:3. sins, he brings an offering, and it is atoned for him. We do not have an offering. He said to them: “If the entire congregation of Israel shall err unwittingly.… [they shall bring a young bull as a sin offering]” (Leviticus 4:13–14). They said to Him: We are poor, and we do not have the means to bring offerings. He said to them: I am seeking words, as it is stated: “Take words with you and return to the Lord” (Hosea 14:3), and I will forgive all your sins. “Words” are nothing other than words of Torah, as it is stated: “These are the words that Moses spoke” (Deuteronomy 1:1). They said to Him: But we do not know.13We do not know Torah. He said to them: Weep and pray before Me, and I will accept it. When your ancestors were enslaved in Egypt, was it not through prayer that I redeemed them, as it is stated: “The children of Israel groaned due to the work, and they cried out” (Exodus 2:23)? In the days of Joshua, was it not through prayer that I performed miracles on their behalf, as it is stated: “Joshua rent his garments” (Joshua 7:6)? What did I say to him: “Extend the javelin” (Joshua 8:18).14Immediately, the city of Ai fell before them. In the days of the Judges, through weeping I heard their cry, as it is stated: “It was when the children of Israel cried to the Lord” (Judges 6:7). In the days of Samuel, was it not through prayer that I heard them, as it is stated: “Samuel called out to the Lord on behalf of Israel, and the Lord answered him (I Samuel 7:9)? Likewise, the people of Jerusalem, even though they angered Me, because they wept, I had mercy on them, as it is stated: “For so said the Lord: Sing with joy for Jacob, and exult.… [they will come with weeping and supplications] (Jeremiah 31:6–8). That is, I ask of you neither sacrifices nor offerings, but rather, words, as it is stated: “Take words with you and return to the Lord” (Hosea 14:3). That is why David said: “I wash my hands in purity” (Psalms 26:6). He does not say: “To sacrifice to you” but rather, “sounding a voice of thanksgiving” (Psalms 26:7), that I thank you for the words of Torah. Another matter: “Take words with you” (Hosea 14:3) – Moses said: “The abode of the God of eternity” (Deuteronomy 33:27), this is Israel, as by their merit the world was created and upon them the world stands. Rabbi [Yehuda HaNasi] says: “He drove the enemy away from before you” (Deuteronomy 33:27) – this is Haman, as it is stated: “[Esther said:] A man who is an adversary and an enemy, [this evil Haman]” (Esther 7:6). Why “an adversary and an enemy”? An adversary [to God] above and an enemy [to Israel] below; an adversary to the fathers and an enemy to the children;15Haman descended from Amalek, an old enemy of Israel. an adversary to me and an enemy to you.16The phrase in the verse was spoken by Esther to Aḥashverosh. The midrash is asserting that she said that Haman was not just her enemy, he was an enemy to Aḥashverosh as well. “And He said: Destroy” (Deuteronomy 33:27) – these are his sons.17God said that Haman’s sons would be destroyed. “Israel dwelled securely, alone is the spring [ein] of Jacob” (Deuteronomy 33:28) – ein is nothing other than prophecy, as it is stated: “For the Lord poured upon you a spirit of deep sleep and He closed your eyes [eineikhem]; [He covered the prophets]” (Isaiah 29:10). Rabbi Shimon ben Gamliel said: Great is [God’s] love of Israel, as the Holy One blessed be He changes the law of nature for their benefit, as He rains manna for them from the heavens and causes dew to rise for them from the ground, as it is stated: “The layer of dew lifted” (Exodus 16:14), and likewise, “His heavens drip dew” (Deuteronomy 33:28).18Manna fell from heaven, whereas generally food is grown from the ground. Dew, which was viewed as naturally falling from heaven, came from the ground in addition to coming from heaven. When Moses saw the reward given to the righteous, he said to them: “Happy are you, Israel; who is like you, a people saved by the Lord” (Deuteronomy 33:29), people who are served by the Holy One blessed be He. “The shield [magen] of your assistance” (Deuteronomy 33:29) – corresponding to Abraham, as it is stated: “Who delivered [migen] your adversaries into your hand” (Genesis 14:20). “And who is the sword of your honor” (Deuteronomy 33:29) – corresponding to Isaac, who extended his neck to the sword. “Your enemies will seek to deceive you” (Deuteronomy 33:29) – corresponding to Jacob, as it is stated: “And went to a land, due to his brother Jacob” (Genesis 36:6).19Esau feared Jacob, but claimed that he left because the land was not large enough for the two of them. “And you will tread on their high places” (Deuteronomy 33:29) – in the days of Mordekhai, as it is stated: “Haman took the garments and the horse” (Esther 6:11).20Haman took the royal horse and led Mordekhai on a celebratory procession. The Sages relate that in order for Mordekhai to get onto the horse, Haman bent over and Mordekhai stepped on him (see Megilla 16a; Esther Rabba 10:4). What caused Mordekhai to achieve this greatness? Say it is because he would constantly pray, as it is stated: “Mordekhai knew everything that was done […and cried a loud and bitter cry]” (Esther 4:1). Even after he saw himself achieve prominence, he never became haughty and never ceased from prayer, but rather, “Mordekhai returned” (Esther 6:12), just as he was initially.21Even after being paraded around in the king’s garment on the king’s horse, Mordekhai returned to his former position at the king’s gate. He did not grow haughty from the experience. “The Lord your God will place all these curses” (Deuteronomy 30:7), not on you, but “on your enemies, and on those who hate you, who pursued you” (Deuteronomy 30:7). And will you cease from prayer? No, but rather, what is written thereafter: “You will return and heed the voice of the Lord” (Deuteronomy 30:8), just as Mordekhai did, as it is stated: “Mordekhai returned to the king’s gate” (Esther 6:12), as he returned to his sackcloth and his fasting. That is why it is stated: “Take words with you” (Hosea 14:3). Here, too, it says: “This is the matter,” because the Holy One blessed be He acceded to Aaron only through prayer, as it is stated: “The Lord was incensed with Aaron to destroy him, [and I prayed on behalf of Aaron, as well, at that time]” (Deuteronomy 9:20).
