April 13, 2020 7:04 pm at 7:04 pm #1849365abukspanParticipant
I would also like to share a Midrash (Shemos Rabbah 21:4)with a message that flows straight from the Midrash itself. The Midrash draws a parallel between two kapitlach in Tehillim that begin with the word tefillah:
“Tefillah leMoshe ish haElokim — A prayer by Moshe, the man of G-d” (90:1), and “Tefillah le’ani chi yaatof — A prayer of the afflicted man when he swoons” (102:1). The same word, tefillah, is associated with the prayer of Moshe, the greatest person, and the prayer of an afflicted and impoverished man. The Midrash explains that to human beings, money talks. A wealthy person is usually listened to, his words heard and accepted. A pauper’s words, on the other hand, are often not even acknowledged but simply ignored. But Hashem is different. The tefillah of a giant in stature such as Moshe is not listened to any more than the tefillah of the simplest and poorest person. Before Him, all are equal.
This can be proven, says the Midrash, from the pasuk in Beshalach: When Moshe began to cry out and daven for Yisrael at the Yam Suf, Hashem put an end to his prayer. “Why do you stand and pray? My children have already prayed (Shemos 14:10) and their prayers were accepted.”
One should never think that his tefillah will not be accepted because of his lowly spiritual state. Hashem hears the prayers of the greatest prophet, but He also hears the prayers of the humblest slave leaving Egypt.April 13, 2020 11:27 pm at 11:27 pm #1849406Reb EliezerParticipant
Look at the Ohr Hachaim who explains why tefila would not help? The midas hadin had the strength as the argument was that the Jews were not better, so they had to show a sacrifice to Hashem by getting into the yam.
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