אמר מר ״מערכה גדולה קודמת למערכה שניה של קטורת.״ מנא לן? דתניא (ויקרא ו, ב) ״היא העולה על מוקדה על המזבח כל הלילה.״ זו מערכה גדול' ״ואש המזבח תוקד בו.״ זו מערכה שניה של קטורת
The Master said: the large arrangement of wood on the altar precedes the second arrangement of wood for incense. From where do we derive this? As it was taught “The burnt-offering itself shall go up on its bonfire upon the altar all night” (Leviticus 6:2); this is the large arrangement. “And the fire of the altar shall be kept burning on it”; this is the second arrangement for the incense.
The Sages taught: These are the blessings in which a person bows: In Patriarchs, at the beginning and the end; in thanksgiving, at the beginning and the end; and if one seeks to bow at the end of each and every blessing and at the beginning of each and every blessing, they teach him not to bow Rabbi Shimon ben Pazi said that Rabbi Yehoshua ben Levi said in the name of bar Kappara: An ordinary person [hedyot], conducts himself as we said;
But a High Priest bows at the end of each and every blessing; and for a king to bow at the beginning of each and every blessing and at the end of each and every blessing.
A high priest bows at the end of each blessing...Anything/Anyone which is greater must surrender and lower itself/oneself
פרוש הרב קוק לויקרא ו:ב
האות מ"ם הזעירא ב"מוקדה" באה לרמז, כי ההתלהבות והלהט של אדם מישראל לתורה וליהדות, אינם צריכים להיות בולטים לכל עין, כי אם חבויים בליבו פנימה...
Commentary of Rav Kook, to Vayikra 6:2
The miniature mem of "mokda" comes to hint that the enthusiasm and fervor that a Jewish person has towards Torah and Judaism need not stand out to every eye. But they can be hidden within one's internal heart.
Commentary of the great Rabbi Ari Lucas, to Vayikra 6:2
Flambe is an exciting way to cook - the flames elicit “wows” from those watching - but the real heat source is hidden beneath the grill and must be fueled and nurtured to cook something through. Likewise, when the coals are first kindled with lighter fluid, the big flames are shocking and impressive. But only once the flames die down and the coals turn white hot can the real work begin on the grill. The small mem represents that humble, internal heat source.
What role does passion play in our religious lives? Often we come to synagogue, go through the motions - stand when we’re told and bow when we’re supposed to. We give the requisite tzedakkah when asked and read the haggadah at our seder tables until people lose interest or fall asleep. But the message of the olah is that service of God should be done with fiery enthusiasm. Our prayers and other mitzvot should be performed with zest and energy. But the small mem reminds us not to confuse flashy outward demonstrations of piety with a genuine sense of devotion in one’s heart. God asks all of us to bring the fullness of our passions to the performance of mitzvot. But to do so privately and discreetly - like that small mem retreating from its place on the fiery altar.