What do we learn from "Shemor Raglecha Ka'asher Telech El Beis Elokim"?
Brachos 23a #1: Guard yourself from sinning, lest you sin and need to go to the Mikdash to bring a Korban.
Brachos 23a #2 (Rav Ashi): "Shemor Raglecha..." -- guard your Nekavim 1 when standing in front of Me in prayer.
Rav Sadya Gaon Guard and weigh your steps in all your ways and affairs.
Rashi: Guard how you go [to Beis Elokim]. If you bring Todah and voluntary Shelamim, this is good. Guard yourself, lest you need to offer Chata'os and Ashamos 2 .
Ibn Ezra #1: Many say that this is like "v'Lo Asah Raglav 3 " (Shmuel II, 19:25).
Ibn Ezra #2: It mentioned that people close to the king 4 do not rejoice in him, for they fear him. One who comes to his palace, he guards his dress and words. All the more so you must be careful when you go to Beis Elokim! Shemor Raglecha is like one who says 'this place is dangerous. If you do not know to beware, do not go there!'
Rashbam: Guard your legs - go in Taharah, cleanliness and humility. Also, go barefoot when you go to seek Elokim, to pray in the Beis ha'Mikdash - "Shal Na'alecha me'Al Raglecha Ki ha'Makom? [Admas Kodesh]" (Shemos 3:5).
Ri Kara: Guard yourself from every sin before you go to Beis Elokim to pray.
R. Avigdor: The Yud in Raglecha is extra, to teach that if excrement is 10 Tefachim lower or higher [than one who prays], and he cannot see it, it is permitted [to pray].
Rashi (23a): Guard yourself from passing wind. Ra'ah (23a), R. Avigdor - check [beforehand], lest you need to defecate during Tefilah.
Ri Kara: I.e. one who had Bi'ah with a Shifchah Charufah brings an Asham. Your Yetzer ha'Ra should not seize you, to say 'the punishment is only an Asham. I will quiet my desire via having Bi'ah with her, even if I must bring several Ashamos.' Refer to 4:17:2:6. (He mentioned Shifchah Charufah, for its punishment is a Korban even for Mezid, unlike other Aveiros. - PF)
Magihah (in Toras Chayim): It refers to cleanliness of the legs.
I did not find anyone explain verse 16 to say that only those close to the king do not rejoice in him. (PF)
What do we learn from "v'Karov Lishmo'a mi'Tes ha'Kesilim Zavach"?
Brachos 23a: Heed the Chachamim, who bring a Korban and repent (if they sin). "Mi'Tes ha'Kesilim Zevach" -- do not be like fools, who do not know which Korban to bring (they do not realize that they sinned and need to bring a Chatas) and bring a Korban without repenting.
Rav Sadya Gaon: Closeness via hearing and accepting is better than Kesilim giving 1 Korbanos. Metzudas David - a person gets closer to Hashem via hearing His voice and being careful from sin, than from offering Korbanos [like] Kesilim.
Rashi: Hashem says so. He (one who guards himself - refer to 4:17:1:4) is closer to Hashem than the fools who sin and bring Korbanos.
Ibn Ezra, Rashbam: Even though I told you Shemor Raglecha, Elokim is not far like a mortal king. He is closer to accepting your words if you call to Him in truth, more than [accepting] a Zevach that Kesilim offer.
Ri Kara #1: If you guard yourself from sin before praying in Beis Elokim, He is close to hearing your Tefilah, more than [He is due to] many Zevachim and Olos 2 that Kesilim bring - "Zevach Resha'im To'avas Hashem u'Sfilas Yesharim Retzono" (Mishlei 15:8). This is like "v'Nishmarta mi'Kol Davar Ra? Ki Hashem Elokecha? Lehatzilecha ? v'Lo Yir'eh Vecha Ervas Davar v'Shav me'Acharecha" (Devarim 23:10, 15). However, it says about a man full of sin who comes to Beis ha'Keneses 3 and spreads his hands to Shamayim and offers all rams of Nevayos "Lamah Li Rov Zivcheichem", "Gam Ki Sarbu Sefilah Eineni Shome'a" (Yeshayah 1:11, 15).
Ri Kara #2, Rid: Be close to heeding your Creator's voice, and avoid sin, lest you need to bring a Korban, and far from sinning and bringing a Korban.
Seforno: Even though Hashem is so honored, He is close to hearing everyone's Tefilah. Guard from offering Korbanos like Kesilim do.
Metzudas Tziyon: Mi'Tes is an expression of giving, like "b'Yom Tes Hashem" (Yehoshua 10:12).
I.e. even though they are Nedavos, and not due to sin. (PF)
Since he mentions offering Korbanos, perhaps the text should say 'Beis ha'Mikdash.' (PF)
Can we say about Kesilim "Ki Einam Yod'im La'asos Ra"? If so, they are Tzadikim!
Brachos 23a: They do not know which Korban to bring. (They do not realize that they sinned and need to bring a Chatas.)
Rav Sadya Gaon: [Kesilim] are in a state that they do not learn while doing evil.
Rashi: A Kesil does not understand that he does evil to himself.
Ibn Ezra #1: It means Einam Yod'im La'asos Rak Ra. 'Rak' is omitted, just like "Ein Tov ba'Adam she'Yochal v'Yishteh" (2:24, means Ein Tov ba'Adam Rak she'Yochal v'Yishteh). They do not have proper Da'as to do good.
Ibn Ezra #2: Even evil, which is close to the Yetzer of man's heart, they do not know, and even (all the more so, they do not know) good.
Ibn Ezra #3: "Ra" is Ratzon 1 (desire).
Rashbam: They do not know to do good deeds. Therefore, they are destined to do evil.
Ri Kara: They do not put to heart that to sin and bring a Korban is worse than to heed his Creator's voice, avoid sin and not bring a Korban 2 . "Hinei Shome'a mi'Zevach Tov" (Shmuel I, 15:22), "Lo Dibarti Es Avoseichem v'Lo Tzivisim?. Olah va'Zavach; Ki Im? Shim'u v'Koli?" (Yirmeyah 7:22-23).
Rid: It is as if it says Asher Einam Yod'im La'asos Ra - they do not intend to do evil; when they sin, they need to bring Kaparah.
Seforno: They do not know a reason why they do so; it is their fathers' custom. Not only are [their Korbanos] not accepted - they are evil in His eyes, and He is angry - "Mi Bikesh Zos mi'Yedchem Remos Chatzerai" (Yeshayah 1:12).
Magihah (in Toras Chayim): They do not know to do the Creator's will. The Targum of "Lo Yeratzeh" (Vayikra 19:7) is Lo Yehei l'Ra'ava.
Metzudas David: They think that it is better to sin and bring a Korban for Kaparah.
